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BX  8066  .K75  C6  1899  v. 3 
Kuegele,  F.  1846-1916. 
Country  sermons 


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Digitized  by  the  Internet  Arciiive 

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Princeton  Tineoiogicai  Seminary  Library 


http://www.arcliive.org/details/countrysermons03kueg 


GOSPELi   SEl^]V[0]MS 


COUNTf^Y   SERMONS 


VOL.   III. 


BY 


/ 

Author  of  Book  of  Devotion,  Your  Confirmation  Vow,  Etc. 


Motto:  "  I  am  not  ashamed  of  the  Gospel  of  Chiist ;  for  it  is  the  power 
of  God  unto  salvation  to  every  one  that  believeth."     Rom.  1, 16. 


AUGUSTA    PUBLISHING    COMPANY, 


Entered  according  to  the  Act  of  Congress  hi  October  of  the  year  !899,  by 

F.    KUEGELK, 

in  the  Office  of  tlie  LH)7-arian  of  Congress,  at  Washinjrton  City,  1).  ('. 


BALTIMORE: 
HAUKy  Lang.  Print. 


PREFACE. 


In  compliance  with  the  wish  of  the  author  of  this  volume,  the  under- 
signed, akhouffh  feeling  himself  utterly  unable  to  do  justice  to  the  subject 
will  attempt  to  make  a  few  introductory  remarks,  after  having  read  the  ad- 
vance sheets. 

Here  we  have  some  "Gospel  Sermons,"  sermons  on  those  Gospel 
Lessons  selected  by  the  ancient  church  from  the  four  Gospels  as  texts  to 
be  expounded  to  the  congregation  on  the  respective  Sundays  and  Festivals 
of  the  church  year.  This  present  volume  comprises  the  first  half  of  these 
Gospel  Lessons,  which  however,  God  willing,  will  soon  be  followed  by  the 
second  part.  As  Lutheran  postils  in  the  English  language  on  these  texts 
are  very  few,  the  author  certainly  is  entitled  to  the  gratitude  of  the 
English  speaking  Lutherans  simply  for  having  published  in  book  form 
such  an  excellent  guide  for  young  pastors,  sermons  eminently  qualified  to 
be  read  during  public  worship  to  congregations  whose  pulpits  are  vacant 
at  the  time  and  a  treasure  for  instruction  and  edification  in  the  family 
circle.  These  sermons  were  originally  not  written  for  print ;  they  were 
preached  to  a  beloved  and  devoted  congregation.  Already  in  1884  and  the 
following  years  the  greater  part  of  them  has  been  published  in  the 
"  Lutheran  Witness,"  at  the  urgent  request  of  many  brethren  by  the  Rev. 
Kuegele,  who  now  for  twenty  and  nine  years  has  been  employed  in  that 
great  and  glorious  work  of  preaching  the  Gospel  of  Jesus  Christ,  the 
highest  office  of  mortal  man  on  earth  ;  but  one  fourth  of  these  present  ser- 
mons never  before  have  appeared  in  print  and  the  former  have  been  re- 
vised and  enlarged.  Some  of  the  sermons  which  were  published  in  former 
years  were  submitted  to  the  judgment  of  expert  English  scholars  by 
whom  the  language  was  pronounced  plain  and  lucid. 

Our  verjr  modest  author  having  at  the  earnest  request  of  so  many 
brethren,  reluctantly  consented  to  this  publication  of  the  Gospel  sermons, 
terms  them  Country  Sermons,  Vol.  III.,  "because  he  delivered  them," 
not  in  an  imposing  church  edifice  of  a  large  city,  but  in  a  plain  church 
building  in  the  country  and  because  he  arranged  them  for  print  in  that 
country  parsonage  of  the  Shenandoah  Valley,  Virginia,  where  he  com- 
posed that  precious  booklet  "  Your  Confirmation  Vow,"  that  gem  "  The 
Book  of  Devotion,"  and  the  two  former  volumes  of  sermons  on  free  texts. 
The  writer  of  these  lines  however  makes  bold  to  say  that   such   sermons, 

iii. 


iv.  PREFACE. 

these  very  sermons,  ought  to  be  spread  and  read  throughout  the  whole 
<;ountry,  farmhouses,  villages,  towns,  large  and  largest  cities  included,  aye, 
throughout  the  world,  and  not  the  least  by  people  listening  to  flourishing 
rhetorical  efforts  of  renowned  D.  D.'s  in  the  metropolies  ;  for  they  are 
genuine  Lutheran  and  Scriptural  in  mould  and  cast.  These  sermons  of  our 
Country  Parson,  whose  name  is  not  adorned  with  a  glittering  D.  D.  need 
no  praise  or  recommendation,  because  they  most  vigorously  recommend 
themselves  to  the  reader  b}'  their  contents  and  form.  In  full  keeping 
with  the  motto,  (Rom.  1,  IG :  ''lam  not  ashamed  of  the  Gospel  of  Christ  ; 
for  it  is  the  power  of  God  unto  salvation,")  from  which  the  author  preached 
his  inaugural  sermon  to  his  present  congregation,  the  aim  and  end  of  these 
sermons  is  to  bring  the  hearer  and  reader  unto  salvation  through  the 
knowledge  of  Christ  Jesus.  They  bear  the  stamp  of  fervent  prayer,  of 
careful  study  and  meditation,  and  of  spiritual  experience,  those  signs  and 
marks  of  a  genuine  Theologian  and  Doctor  of  Divinity  They  contain 
notliing  but  the  Word  of  God,  (not  human  science  and  wisdom ;  for  as  the 
world  in  its  wisdom  lapsed  from  the  knowledge  of  God,  it  is  His  pleasure 
through  the  foolishness  of  preacliing,  to  save  them  that  believe,)  "saying 
none  other  things  than  those  which  the  prophets  and  Moses  did  say,"  so 
that  God  in  all  things  may  be  glorified  through  Jesus  Christ.  And  they 
contain  this  Word  in  all  its  purity,  for  the  author  in  the  school  of  the  Holy 
Spirit  has  well  learned  that  sublime  art  "  to  rightly  divide  the  word  of 
truth"  (3  Tim.  2,  15),  to  preach  the  law  in  all  its  severity  and  the  Gospel 
in  all  its  sweetness,  to  terrify  the  self-righteous  and  secure,  and  to  com- 
fort the  despairing  souls,  to  bring  to  the  knowledge  of  sin,  and  also  to 
faith  in  Christ  Jesus,  and  to  make  them  rejoice  with  divine  joy  and  cer- 
tainty of  their  eternal  salvation.  Here  we  find  the  proper  application  of 
the  Word  of  God  for  doctrine,  for  reproof,  for  correction,  for  instruction 
in  righteousness  and  for  comfort  and  consolation.  For  although  these 
sermons  are  eminently  doctrinal  in  the  best  sense  of  the  word,  setting 
forth  in  plain,  simple  language  the  correct  meaning  of  the  text  and  the 
doctrine  contained  therein,  yet  they  are  not  lacking  in  humble  but  firm 
reproof  of  false  doctrine,  in  modest  but  keen  correction,  laying  bare  and 
condemning  sin  and  unrighteousness  in  all  forms,  in  heartfelt  beseech- 
ing and  exhortation  bj^  the  mercies  of  God,  to  walk  in  the  path  of  righteous- 
ness and  to  do  good  works,  behooving  Christians,  in  sweet  cheering  com- 
fort and  consolation  for  those  afflicted  by  earthly  tribulations  or  spiritual 
temptations.  The  heart  and  soul  of  these  sermons  is  the  doctrine  of  justi- 
fication, that  a  poor  sinner  is  justified  before  God  not  by  works  or  merits 
of  his  own,  but  by  grace  alone  throueh  faith  in  Jesus  Christ  the  only  re- 
deemer, but  nevertheless  «?/the  counsel  of  God  for  the  salvation  of  sinners 
is  declared  in  them.  Loud  and  clear  do  they  ring  out  praise  to  the  un- 
speakable love  of  God  the  Father  who  gave  His  highest  treasure   in   order 


PREFACE.  V. 

to  save  the  world,  lost  in  sin,  from  wrath  and.  eternal  destruction,  praise 
and  thanks  to  the  unfathomable  mercy  of  Jesus  Christ,  the  Son  of  God, 
who  shed  His  blood  and  laid  down  His  life  and  rose  again  from  the  dead 
to  redeem  His  enemies,  thanlis  and  glory  to  the  Holy  Ghost  who  by  the 
■Gospel  calls,  enlightens,  sanctifies,  keeps  in  the  true  faith,  forgives  sins 
.and  leads  unto  eternal  life.  The  author  not  only  emphasizes  faith  as  the 
only  way  to  apprehend  Christ's  merits,  he  also  clearly  shows  how  this 
faith  is  obtained  and  kept.  He  constantly  points  to  the  means  of  grace, 
the  Gospel,  holy  baptism  and  the  Lord's  supper  as  the  hands  of  God  which 
bring  and  give  to  us  Jesus'  merits,  faith  within  the  heart,  and  which  are 
the  firm  foundation  whereupon  to  build  and  rest  the  certainty  of  our  sal- 
vation. While  reading  we  can  not  but  observe,  that  these  sermons  must 
answer  the  special  wants  of  the  hearers,  and  the  demands  of  our  time. 

The  several  doctrines  of  our  holy  religion  are  set  forth  in  not  too 
lengthy  sermons,  in  plain,  simple,  concise  words,  in  a  very  clear  and  logi- 
cal style,  in  strict  conformity  with  the  Confessions  of  the  Lutheran  church, 
without  an  unhealthy  effort  to  rouse  the  feelings  and  to  stir  up  the  emo- 
tions, but  simply  to  convince  and  win  the  heart  and  soul  for  the  truth,  to 
give  them  healthy  spiritual  food  and  to  ground  their  faith  on  the  immova- 
ble Rock  of  salvation. 

These  sermons  are  truly  Lutheran  model  sermons.  Luther  says  : 
"  Accursed  and  execrated  be  all  preachers  who  in  the  church  strive  after 
high  and  subtile  things,  and  bring  them  before  the  people  and  preach 
them,  thereby  seeking  their  own  honor  and  glory  and  trying  to  please 
some  ambitious  persons."  And  in  our  Confessions  (Apology  Art  deMissa) 
we  read  :  "  Nothing  does  more  to  attach  the  people  to  the  church  than  good 
preaching."  And  again,  Ap.  Art  de  Missa) :  "  Audiences  are  held  by  use- 
ful and  clear  sermons.  And  the  true  adornment  of  the  churches  is  godly, 
useful  and  clear  doctrine,  the  devout  use  of  the  sacraments,  ardent  prayer 
and  the  like." 

May  it  please  God  in  His  goodness,  to  let  this  book  find  its  way  to 
many  thousand  homes,  wherever  the  English  tongue  is  spoken.  May  He 
grant  grace  to  abundantly  bless  the  reading  of  these  Gospel  Sermons  unto 
the  spiritual  welfare  and  the  eternal  salvation  of  all  that  take  them  into 
their  hands  ;  and  may  the  good  Lord,  who  enabled  the  author  to  preach 
these  sermons  "  in  demonstration  of  the  Spirit  and  of  power"  grant,  that 
he  may  be  able  to  publish  the  rest  of  the  Gospel  Sermons  and  sermons  on 
•the  Epistles  in  like  manner,  for  His  honor  and  eternal  glory. 

St.  Louis,  Oct.  22d,  1899.  C.  L.  JANZOW. 


CONTENTS. 

PAGE. 

I.  Sunday  in  Advent.     Thy  Kins;  cometb  unt(>  thee        Matth. 

'  21,  1-9.  -     ' 1 

II.  Sunday  in  Advent.     The   Coming  of  Christ  unto  Judgment. 

Lulie  31,  25-36. 14 

III.  Sunday  in  Advent.     Christ   the   promised    Messiah.    Matth. 

11,  2-10.  .......  21 

IV.  Sunday  in  Advent.     John  the   Baptist,  a  faithful  Confessor. 

John  1,  19-28.  -....-  30 

<I!hristmas.     T.  Sermon.     The  Kindness  and  Love  of  Christ  shown 

hy  the  Circumstances  of  His  Birth.     Luke  2,  1-14.         -  40 

Christmas.  II,  Sermon.     The  Message  of  the  Angel  to  the   Shep- 
herds     Lulve  2,  1-14.  -  -  -  -        -  48 

Second  Christmas  Da}^   or   Sunday  after  Christmas.     The   right 

Conduct  towards  the  Father's  Gift.     Lulie2,  15-20.       -  56 

New  Year.     Beginning  the  Year  in  the  Name  of  Jesus.    Luke  2,  21.  66 

Sunday  after  New  Year.    The  Nature  of  Christ's  Kingdom.   Matth. 

2,  13-23. -        -  75 

Epiphany.     The  Star  of  Bethlehem.     Matth.  2,  1-12.     -  -        -  85 

I.   Sundaj' after  Epiphany.    Christ's  holy  Childhood  and  Youth. 

Luke  2,  41-52.  .-..-_  94 

II.  Sundaj'  after  Epipliany.  "Whatsoever  He  saith  do  it  "  an 
earnest  Exhortation  to  those  entering  and  tliose  living 
in  Wedlock.     John  2,  1-11.  -  -  -        -         105 

III.  Sunday  after  Epiphany.     The  Centurion  at    Capernaum   an 

Ensample  in  Humility  and  Faith.     Matth.  8,  1-13         -  115 

IV.  Sunday  after  Epiphany.     The   great    Benefits   of   Affliction. 

Matth.  8,  23-27.  -  -  -  -  -        -        135 

V.  Sunday  after  Epiphany.    Parable  of  Tares  among  the  Wheat. 

Matth.  13,  24-30.        -  -  -  -  -        -         135 

VI.  Sunday  after  Epiphany.      Christ's  Transfiguration.     Matth. 

17,  1-9.  -  -  -  -  -  -        -         145 

Sunday,  Septuagesimae.     Parable  of  Laborers  in  the  Vineyard,  a 

Proof  that  we  are  saved  alone  by  Grace.  Matth.  20,  1-16.  155 
Sunday,  Sexagesimae.     Fourfold  Hearing  of  God's  Word.      Luke 

8,  4-15.  .-.-.-.        164 

Sunday,  Quinquagesimae.     Suffering  of  Christ.     Luke  18,  31-43.     -  173 

I.  Sunday  in  Lent.     Christ  tempted.     Matth.  4,  1-11.  -  182 

II.  Sunday  in  Lent.     The  true  Christian  Faith.     Matth.  15,  21-28.  193 

III.  Sunday  in  Lent.     Every  man  either  a  Citizen  of  Christ's,  or  ^ 

a  Subject  of  Satan's  Kingdom.     Luke  11,  14-28.  -        §03 

IV.  Sunday  in  Lent.     Miraculous  Feeding  of  the  Five  Thousand. 

John  G,  1-15.  .  -  .  -  .  -         214 

V.  Sunday  in  Lent.     The  Keeping  of  Christ's  Saying   our   Vic- 
tory over  Death.     John  8,  46-51.  -  -  -        234 
i^econd  Sermon.     Seeing  the  Day  of  Christ.     John  8,  52-59               -        333 
VI.  Sunday  in  Lent.     (Confirmation.)     Keeping  the  Lord's  Works 

Rev.  2.  25.  26.  28.  -  -      ^      -  -  -        241 


CONTENTS.  vii 

Second  Address  :     Abiding  in  Jesus..    1  John  2,  28.  -  -  248 

Maundy  Thursday.       The   Lord's    Washing  the    Disciples'  Feet 

teaching  us  to  commune  worthily'.     John  i:!,  1-15.        -  256 
Good  Friday.     Behold  the  Man.     John  19,  1-5.            -            -            -  265 
Easter.     Ke  is  risen.     Mark  IG,  1-8.              .              .              -             -  274 
Second  Sermon.      Christ's  Resurrection  the   immutable   Founda- 
tion of  our  Faith  and  Salvation.     Luke  24,  8G-47.          -  282 
I.  Sunday  after  Easter.     Absolution  or  the  Forgiveness  of  Sin. 

John  20,  19  28.  ....  -  291 

II.  Sunday  after  Easter.     The  Good  Shepherd  and    His   Flock. 

■      John  10,  11-16.  -  .  -  .  -        801 

III.  Sunday  after  Easter.     The    Christian's    Hope    in    Sorrow. 

John  16,  16-28.  -  -  -  -  -        310 

IV.  Sunday  after  Easter.     Christ  our  One  and  All.     John  16,  5-15.  320 
V.     Sunday  after  Easter.     Of  Prayer.     John  16,  23-80.          -          -        329 

Ascension.     The  Comfort  which  Christ's  Ascension  affords.     Mark 

16,  14-20.  -  -  -  -  -  -        -         839 

VI.     Sunday  after  Easter.    Why  we  should  beware  of  resting  con- 
tent,- with  being  sincere  in  our  Faith?  John  15,  26 — 16,  4.       348 

Pentecost.     Two  Reasons  for  Rejoicing   over   Christ's   Going  to 

the  Father.     John  .4,  23-81.  _  .  -  -        858 

Second  Sermon.     The  Love  of  God  manifested  in  the  Sending   of 

His  Son.     John  8,  16-21.  ...  -        367 


TEXTS 

TREATED. 

PAGE. 

Matthew  2,  1-12. 

85 

Luke  18,  31-43. 

2,  13-23.       - 

75 

"      21,  25-36. 

4,  1-11. 

182 

"      24,  36-47. 

8,  1-13. 

115 

John  1,  19-28. 

8,  28-27.       - 

125 

"      2,  1-11. 

11,2-10.       '- 

21 

"      3,  16-21. 

13,  24-80.     - 

135 

^'      6,  1-15. 

15,  21-28.     - 

192 

"      8,  46-51. 

17,  1-9. 

145 

"      8,  52-59. 

20,  1-16.      - 

155 

"      10,  11-16. 

21,  1-9. 

1 

"      13,  1-15. 

Mark  16,  1-8. 

274 

"      14,  28-81. 

"      16,  14-20. 

339 

"      15,  26-16 

Luke  2,  1-14. 

40 

"      16,  5-15. 

"      2,  1-14. 

48 

"      16,  16-23. 

"      2,  15-20. 

56 

"      16,  28-80. 

"      2,  21. 

66 

"      19,  1-5. 

"      2,  41-52. 

94 

■       "      20,  19-23 

"      8,  4-15. 

164 

1  John  2,  28. 

"      11,14-28. 

203 

Rev.  2,  25-28. 

PAGE 

173 
11 
282 
30 
105 
367 
214 
224 
233 
301 
256 
358 
348 
820 
810 
329 
265 
291 
248 
241 


EltHATA. 
Pajre  Ist.  7th  line  from  below  read  :  ''cliui-ch  year." 
Page  -<**.  text,  read  1  .John  3,  :>s. 


;^c^2 


'^ 


>.^>^^'r^S^^^^m 


edicatory. 


Jhese  Sermons  are 
Pedicated  to 
the  Coyners  Svang.  Autheran  Congregation, 
from  whose  Pulpits  they  were  delii^ered. 

Dtlay    Jesus  Christ,  the  chief  Shepherd 
and  3ishop  of  Jiis  flock,  bless  their  frequent 
Perusal  for  the   Jfnstruction,    Comfort    and 
^,    J'trengthening  of  the    J'ouls  committed  to  the 
jTuthor's  Care. 


|^^^P-t<^>::^<^ 


^^^^>pr^- 


I.    SUNDAV    IN    ADVENT. 


Tkxt  :  And  when  they  drew  uigli  unto  Jerusalem,  aud  were  come  to 
Bethphage,  unto  the  mount  of  Olives,  then  sent  Jesus  two  disciples,  saying 
unto  them,  Go  into  the  village  over  against  you,  and  straightway  ye  shall 
find  an  ass  tied,  and  a  colt  with  her  :  loose  them,  and  bring  them  unto  me. 
And  if  any  man  say  aught  unto  you,  ye  shall  say.  The  Lord  hath  need  of 
them  ;  and  straightway  he  will  send  them.  All  this  was  done,  that  it  might 
be  fulfilled  which  was  spoken  by  the  prophet,  saying.  Tell  ye  the  daughter 
of  Sion,  Behold,  thy  King  cometh  unto  thee,  meek,  and  sitting  upon  an 
ass,  and  a  colt  the  foal  of  an  ass.  Aud  the  disciples  went,  and  did  as  Jesus 
commanded  them,  and  brought  the  ass  and  the  colt,  and  put  on  them  their 
clothes,  and  they  set  him  thereon.  And  a  very  great  multitude  spread  their 
garments  in  the  way;  others  cut  down  branches  from  the  trees,  and  strewed 
them  in  the  way.  And  the  multitudes  that  went  before,  and  that  followed, 
cried,  saying,  Hosanna  to  the  Son  of  David  :  Blessed  is  he  that  cometh  in 
the  name  of  the  Lord  :  Hosanna  in  the  highest.     Matt.   21,  1-9. 

Beloved  in  Christ,  the  Lord  ! 

We  to  day  begin  a  new  church  year.  Wisely 
did  the  church  arrange  so,  that  she  begins  her  year  a  month  before 
the  beginning  of  the  secular  year.  The  noblest  and  best  first,  as 
also  the  Lord  says :  "  Seek  ye  first  the  kingdom  of  God  and  his 
righteousness."  That  which  the  church  year  brings  is  more  pre- 
cious, than  anything  which  the  secular  year  can  bring ;  and  to 
make  provision  for  the  soul,  is  more  needful,  than  to  make  provision 
for  the  body.  Properly,  therefore,  does  the  church  begin  her  year 
before  the  beginning  of  the  secular  year.  And  as  we  begin  the 
churchy  ear  first,  so  all  the  year  round  that  which  it  brings  should 
be  and  remain  foremost  in  our  hearts  and  minds. 

Without  the  church  year  the  civil  year  is  only  vanity;  for 
"what  is  a  man  profited,  if  he  shall  gain  the  whole  world,  and  lose 
his  own  soul"?  Will  not  every  one  who  eagerly  employs  the 
civil  year  to  gather  earthly  treasures  and  gives  no  heed  to  the 
church  year  be  obliged  to  confess  at  the  end  of  his  lifetime  :  I  have 


2  /    Sunday  in  Advent. 

lived  a  lost  life.  In  the  church  year  I  did  not  lay  up  for  myself 
treasures  in  heaven,  and  now  I  must  lose  that  also  Avhich  I  gained 
in  the  worldly  year.  But  the  church  year  with  its  Sundays  and 
Festivals  makes  time  the  portal  of  a  blessed  eternity  ;  for  out  of  the 
Grospel,  the  seed  which  is  scattered  in  the  church  year,  grows  forth 
that  golden  fruit  which  abides  forever.  With  a  sacred  joy  we 
should  annually  greet  the  coming  of  Advent  because  our  time  of 
grace  is  not  yet  ended,  and  we  should  gird  our  loins  anew  to  put  in 
the  sickle  and  to  reap  another  harvest  for  the  soul. 

But  when  do  we  seek  the  kingdom  of  Clod  ?  What  must  we 
do  to  obtain  His  righteousness  ?  To  seek  the  kingdom  of  God  and 
His  righteousness  is  the  same  as  to  come  to  Jesus.  Come  to  Jesus  I 
For  if  you  are  with  Him,  you  are  in  the  kingdom  of  God  and  have 
the  righteousness  of  God.  Come  to  Jesus,  then  you  l)egin  the  w^w 
church  year  right. 

vJome  to  Jesus,  is  a  subject  which  is  much  preached  on,  and 
preached  on  in  many  different  ways.  Sometimes  it  is  preached  on 
right,  but  more  frequently  wrong.  It  is  preached  on  right,  when 
the  hearers  are  taught,  that  in  them  there  is  no  health,  no  ability, 
no  strength  to  come  to  Jesus,  but  that  He  alone  is  all  unto  them ; 
for  then  they  are  led  away  from  themselves  unta  Him  alone.  But 
this  sal)ject :  Come  to  Jesus,  is  preached  on  wrong,  when  it  is  so- 
preached  as  to  cause  the  hearers  to  think  that  of  themselves  they 
have  the  ability  to  come  to  Jesus ;  for  then  they  are  not  led  unto- 
Him,  but  are  taught  to  rely  upon  themselves.  Whenever  it  is 
preached  that  Christ  is  the  world's  Savior  who  has  prepared  salva- 
tion for  all  men,  but  His  salvation  is,  so  to  say,  hedged  in,  and  it 
remains  for  man  to  clear  away  the  hedge,  to  penetrate  through,  and 
to  place  himself  into  possession  of  this  salvation,  then  He  is  preached 
wrong;  for  then  He  is  made  a  Savior  by  whom  no  man  on  earth 
could  ever  be  saved,  because  man,  dead  in  trespasses  and  sins,  can 
do  nothing  of  himself  to  come  to  Jesus.  Thanks  be  to  God  that 
our  Lord  Jesus  (Jhrist  has  not  only  earned  salvation  for  us,  but  has 
also  made  provision  for  imparting  His  salvation  to  sinners.  Do 
you  ask :  If  there  is  no  power  and  ability  in  me,  how  shall  I  come 
to  possess  His   salvation 't      The   prophet   answers   in    these   short 


1.   Sunday  in  Advent.  o 

words:   ''Belwld,  thy  King  cometh  unto  thee.'"      Why    sbonldst  thou 
stop  long  to  enquire  :  How  shall  I  come  to  Him  ? 

Behoi.d,  He  comes  to  Thee.  • 

Let  nie  set  forth: 

I.     To  whom  He  comes  ; 
n.     In  what  sentiment  He  comes  ; 
III.     How  we  should  receive  Him. 

I. 

Our  text  dt^scribes  how  the  Lord,  when  coming  to  Jerusalem 
to  suffer  and  to  die,  entered  that  city  as  a  King  in  the  midst  of  a 
multitude  The  narrative  is  plain  and  well  known,  and  I  will 
not  tarry  long  to  repeat  it.  Riding  on  a  despised  animal,  the  mul- 
titude spreadihg  their  garments  and  olive  twigs  in  the  way,  and  the 
children  crying:  •'  Hosaniui  to  the  Son  of  David,"  so  the  Lord  en- 
tered Jerusalem.  Only  this  once  in  all  His  walk  upon  earth  did 
the  Lord  assume  the  role  of  a  king,  and  the  reason  why  this  was 
done  the  Evangelist  tells  plainly  when  vvriting:  '■■  All  this  irax  done, 
that  it  might  Ije fulfilled  which  was  spohcn  hy  the  prophet,  saying^ 
Tell  ye  the  daughter  of  Sion,  Beliold,  thy  King  rometh  unto  thee, 
meek,  and  sitting  upon  an  ass,  and  a  colt  the  foal  of  an  ass."  All 
this  w^as  done  to  fulfill  these  words  of  the  prophet  Zechariah. 
These  words,  therefore,  are  the  cejitre  of  the  whole  text.  Hence, 
with  the  prophet  I  cry  out  unto  you  :  ^'Behold,  thy  King  cometli 
unto  thee." 

Unto  whom  does  He  come  't  '•  Tell  ye  the  daughter  of  Sion," 
says  the  prophet.  He  comes  to  the  daughter  of  Sion.  Sion  was 
the  mount  on  which  the  temple  stood,  the  mount  of  God,  where 
He  had  His  dwelling  place.  The  daughter  of  Sion,  in  the  language 
of  the  Scripture,  were  those  who  worshiped  on  mount  Sion,  pre- 
eminently those  who  worshiped  there  in  spirit  and  in  truth.  The 
true  daughter  of  Sion  were  those  hungry  and  thirsty  souls  who, 
like  Anna  the  prophetess,  were  waiting  for  the  salvati'on  of  Israel 
to  come  out  of  Sion.  To  these  hungry  and  thirsty  souls  the  Lord 
came  so  that    they    were    filled  with  rejoicing    and  began    to  sing  : 


4  1.   Sunday  in  Advent. 

^•HosaniM  in  the  highest.''''  But  He  came  not  aloue  to  those  peni- 
tent souls  who  were  waiting;  for  His  salvation.  He  came  to  the 
whole  city;  for  at  His  entrance  "all  the  city  was  moved,  saying, 
Who  is  this?"  He  came  even  unto  those  traffickers  in  the  temple ; 
for  He  overthrew  the  tables  of  the  money  changers  and  the  seats 
of  the  dove  venders.  He  came  also  unto  the  chief  priests,  and 
scribes ;  for  when  they  censured  Him  for  accepting  such  praises 
from  the  children,  He  justified  His  action  by  the  Scriptures.  These 
two  latter  classes  of  people,  as,  indeed,  the  majority  of  Jerusalem's 
inhabitants,  did  not  rejoice  over  His  coming,  yet  He  came  unto 
them,  and  they  have  now  no  cloak  for  their  sin.  On  the  day  of 
judgment  the  sentence  will  fall  heavily  upon  their  heads:  "He 
came  unto  his  own,  and  his  own  received  him  not." 

Then,  He  came  bodily,  visibly ;  now.  He  comes  spiritually,  in- 
visibly. There,  He  came  to  the  nation  of  the  Jews,  to  whom  does 
He  now  come?  He  yet  comes  to  the  daughter  of  Siou.  In  Mount 
Sion,  where  the  temple  once  stood,  the  Lord  is  now  no  more  wor- 
shiped. But  there  is  still  a  daughter  of  Sion.  Who  this  daughter 
of  Sion  is,  the  Scriptures  tell  us  distinctly.  Thus  we  read  in  the 
second  chapter  of  Isaiah:  "Many  people  shall  go  and  say,  Come  ye, 
and  let  us  go  up  to  the  mountain  of  the  Lord,  to  the  house  of  the 
God  of  Jacob,  and  he  will  teach  us  of  his  ways,  and  we  will  walk 
in  his  paths  ;  for  out  of  Sion  shall  go  forth  the  law,  and  the  word 
of  the  Lord  from  Jerusalem."  The  daughter  of  Sion  are  those 
amongst  all  nations  who  learn  the  Law  which  went  forth  out  of 
Sion,  who  cling  to  the  Word  coming  forth  from  Jerusalem.  Again 
we  read  in  the  50th  Psalm :  "  The  Lord  hath  spoken,  and  called 
the  earth  from  the  rising  of  the  sun  unto  the  going  down  thereof. 
Out  of  Sion,  the  perfection  of  beauty,  God  hath  shined."  The 
meaning  is  plain,  on  Sion  the  light  of  the  world  began  to  shine; 
that  light  is  even  now  carried  over  the  earth  from  the  rising  to  the 
setting  sun,  and  those  are  the  daughter  of  Sion  who  are  enlightened 
by  this  light.  The  daughter  of  Sion  is  the  community  of  saints, 
the  goodly  company  of  those  who  truly  believe  in  the  Lord  Jesus, 
who  cling  to  Him  as  the  Beloved  of  their  soul  and  their  most  pre- 
cious treasure.     To  these  He  comes,  as  He  promised,  saying :  "  If  a 


/,  Sunday  in    Advent.  5 

man  love  me,  he  will  keep  my  Avords  :  and  my  father  will  love  him, 
and  we  will  come  unto  him,  and  make  onr  abode  with  him."  The 
hearts  of  those  that  believe  in  Him,  and  therefore,  love  Him,  are  His 
dwelling  place  to  which  ?Ie  comes  ever  anew.  His  habitation,  which 
He  adorns  with  all  the  everlasting  treasures  won  by  His:  obedience 
unto  the  death  of  the  cross.  Indeed,  the  heart  of  a  believer  is  His 
favorite  dwelling  place,  dearer  to  Him,  as  it  were,  than  the  seat  of 
glory  at  His  Father's  right  hand;  for  He  departed  from  that  seat 
of  glory  in  order  to  gain  the  heart  of  man  for  a  dwelling-  fJe  can 
not  stay  away  from  a  believing  heart.  Behold,  ye  lovers  of  the 
Lord,  your'  King  comes  unto  your  hearts. 

But  does  He  not  come  to  any  others  ?  As  He  came  to  Jerusa- 
lem, came  to  many  who  received  Him  not,  so  He  yet  comes  to  many 
who  refuse  to  receive  Him.  Unto  Jerusalem,  He  came  riding  on  a 
beast  despised  by  men ;  so  He  yet  comes  riding  on  a  chariot  which 
is  oifensive  to  men,  even  the  Word  of  the  cross.  Coming  through 
His  Word,  He  comes  to  all  those  to  whom  His  Word  is  proclaimed. 
Among  these,  however,  ithere  are  many  like  unto  those  money- 
changers and  dove-venders  in  the  temple  who  mind  only  the  things 
belonging  to  this  life  ;  many  like  unto  the  chief  priests  ',ra^\  scribes 
who  trust  in  themselves  that  they  are  pious.  Yet  He  comes  to  them 
seeking  entrance  into  their  hearts,  desirous  to  make  His  abode  with 
them.  Because  He  comes  through  His  Word  I  can  cheerfully  pro- 
claim to  you:  Behold  your  King  comes  unto  you  ;  if  you  love  His 
Word  He  comes  to  your  hearts  as  His  cherished  dwelling  place ^ 
if  you  thus  far  have  despised  His  Word,  He  comes  to  you  to  con- 
quer }0ur  wayward  heart  and  to  prepare  it  for  Himself  for  an 
habitation. 

Behold  a  Stranger  at  thj-  door ! 

He  gently  knocks,  has  knocked  before. 

Has  waited  long,  is  waiting  still; 

Why  do  you  treat  a  friend  so  ill  ? 

II. 

But  how  does  He  come  ?  Does  He  come  so  that  we  may  welcome 
Him  with  gladness?  Or  does  He  come  so  that  we  must  be  terrified 
at  His  coming?     That  He  comes   through    His    Word,  we   have 


6  /.  Snndai/  in  Advent. 

alre-idy  heard,  but  in  what  mood  does  He  come  i"  What  does  He 
seek  ?  What  does  He  bring  ?  Why  does  He  come  at  all  ?  All  this 
the  words  of  the  prophet  tell  lus :  "  7'hi/  King  cometh,  unto  thee,  meek." 
The  prophet  says :  He  comes.  He  is  not  brought,  but  He  comes. 
He  is  not  led  to  you  bound  hand  and  foot  so  that  perforce  He  must 
come,  although  He  would  not.  He  comes  to  you  of  His  own  free 
will  and  choice.  There  is  no  power  in  heaven  or  on  earth  that  could 
force  Hini  to  come  to  you,  if  it  were  not  His  own  will.  Neither 
does  He  come,  because  you  argued  with  Him,  urged  Him,  and  per- 
suaded Him.  He  is  not  a  hard  man  with  whom  it  takes  mnch 
pleading  to  persuade  Him.  He  comes  urged,  persuaded,  hastened 
on  by  His  own  compassion,  love,  grace  and  mercy.  80  St.  Paul 
writes  to  Titus :  "  Not  by  works  of  righteousness  which  we  have 
done,  but  according  to  his  mercy  he  saved  us,  by  the  washing  of 
regeneration."  And  He  Himself  said :  "  And  other  sheep  1  have, 
which  are  not  of  this  fold :  them  also  1  must  bring."  Before  you 
asked  Him,  yea,  when  your  tongue  could  not  yet  utter  a  word,  He 
came  to  you  in  the  washing  of  regeueratioif.  Not  because  He  stood 
in  need  of  yon,  or  because  you  urged  Him,  but  what  constrains  Him 
to  come  to  you.  He  declares  in  the  43rd  chapter  of  Isaiah  saying: 
"  Thou  hast  bought  me  no  sweet  cane  with  money,  Jieither  hast 
thou  filled  me  with  the  fat  of  thy  sacrifices  :  but  thou  hast  made 
me  to  serve  with  thy  sins,  thou  hast  wearied  me  with  thine  iniqui- 
ties. I,  even  1,  am  he  that  blotteth  out  thy  transgressions  for  mine 
own  sake,  and  will  not  remember  thy  sins."  For  His  own  sake  He 
comes  to  you.  His  own  desire  to  dwell  in  you  is  so  strong  that 
thereby  He  is  obliged  and  compelled  to  come  to  you. 

Here  you  have  the  answer  to  the  question  :  how  shall  I  come  to 
Jesus.  He  comes  to  you.  You  can  not  come  to  Him,  but  He  comes 
to  you.  Without  Him  you  can  do  nothing,  and  begin  nothing,  and 
what  you  begin  without  Him  is  all  sin.  He  must  first  come  to  you;  He 
must  lay  the  first  stone  in  you.  Of  yourself  you  can  not  even  with 
sinceie  longing  desire  Him  to  come  to  you ;  for  if  you  desire  Him 
He  has  already  come  to  you  and  has  created  that  desire  in  you,  as 
David  says  in  the  5i  1st  Psalm:  "Thou  preventest  him  with  the 
blessings  of  goodness."     Therefore  Taither  truly  says    in    a   sermon 


/.   Sunday  in  Advent.  7 

on  this  text :  "  Learn  from  this  Gospel,  how  it  comes  to  pass  when 
God  begins  to  make  us  pious,  and  what  is  the  beginning  to  become 
pjous.  There  is  no  other  beginning,  than  that  thy  King  come  unto 
thee  and  begin  in  thee.'*  So  Luther,  and  what  he  says  here  is 
most  assuredly  true.  There  is  no  other  beginning  to  become  pious, 
than  when  this  King  comes  to  us  and  begins  in  us.  We  do  not 
make  the  beginning  by  cutting  away  the  brush  and  clearing  the 
way  for  Him,  or  by  casting  out  the  enmity  against  God,  by  putting 
away  the  heart  of  stone  and  overcoming  malicious  resistence.  If 
we  could  thus  commence  conversion,  why  should  we  not  also  con- 
tinue it?  But  "it  is  God,"  says  St.  Paul,  "which  worketh  in  you 
both  to  will  and  to  do  of  his  good  pleasure."  And  what  is  His 
good  pleasure?  To  come  to  us,  to  clear  the  way,  to  break  the  will 
of  the  devil,  the  world  and  the  flesh  in  us,  to  take  away  the  heart 
of  stone  and  thus  to  prepare  in  us  an  habitation  unto  Himself.  0  a 
glorious  truth  !  We  must  not  come  to  Him,  He  comes  to  us.  Sup- 
pose it  were  the  contrary;  suppose  He  would  not  come  to  you,  but 
you  must  come  to  Him,  what  then  ^  Why,  all  your  lifetime  you 
would  be  obliged  to  inquire  anxiously  :  AVhat  shall  I  do  to  come  to 
Jesus,  only  to  find  that  you  can  do  nothing.  But  blessed  thou;  for 
^'heJiold.  thy  King  cometh  unto  thee." 

Do  you  ask  :  What  then  am  I  to  make  of  all  those  Scripture 
passages  which  command  me  to  come  to  Jesus  ?  Does  not  He 
Himself  say :  "  Come  unto  me,  all  ye  that  labor  and  are  heavy 
laden?"  So  He  does  say,  and  glorious  words  they  are.  But  you 
must  not  overlook  two  facts  :  In  the  first  place.  He  does  not  say  : 
you  can  come,  He  only  says  :  "  Come  unto  me."  The  command  to 
do  a  thing  does  not  necessarily  include  that  we  are  able  to  do  it. 
In  the  second  place,  you  should  remember,  when  He  calls,  then  men 
come,  yet  not  because  they  are  able  to,  but  because  He  calls  them. 
He  is  the  almighty  God  who  does  impossible  things.  He  called 
when  there  was  nothing, — and  heaven  and  earth  sprang  into  exist- 
ence. T'o  our  understanding  an  impossible  thing.  He  called  the 
light  and  it  shone  forth  out  of  darkness.  He  calls  the  dead  and 
they  come.  He  called  Lazarus  and  Ue  came  out  of  the  sepulchre, 
not  because  he  was  able  to,  but  because  the  Lord    called   him.     He 


8  /.   Sunday  in  Advent. 

comecvand  calls  men  through  His  Word  and  they  that  sleep  awake, 
rise  up,  and  come  to  Him.  It  is  all  of  Him ;  the  AVord  is  of  Him, 
the  calling  of  Him,  the  awakening,  the  rising,  the  coming,  all  of 
Him.  0  thou,  my  fellow  Christian,  who  desirest  Him  needest  not 
harass  thy  soul  how  tc'  come  to  Him.  "  Behold,  fliy  King  cometh  unto 
thee."'  And  you  that  have  Him  not  with  you,  you  money-changers 
who  love  only  the  things  of  this  Avorld,  j'ou  self-righteous  who 
think  yourselves  good  enough  without  Him,  you  have  no  excuse; 
for  He  surely  comes  to  you  to  make  His  abode  with  you,  hut  you 
bid  Him  go  hence.     Surely,  you  will  be  left  desolate. 

"Behold,  thy  King  cometh  unto  thee.""  He  comes  as  a  King. 
What  kind  of  a  King  is  He?  Pic  is  King  of  the  universe,  but  as 
such  he  is  not  spoken  of  here.  He  is  the  King  of  Sion  and  as  such 
He  comes  unto  thee,  "  meeh,'"  kind,  good.  He  does  not  come  as  a 
king  of  wrath  and  vengeance,  He  comes  as  the  King  of  mercy. 
"God  sent  i^ot  his  Son  into  the  world  to  condemn  the  world;  but 
that  the  world  through  hirn  might  be  saved."  Neither  does  He 
come  like  other  kings  who  come  to  their  subjects  to  exact  and  to 
take  from  them,  this  King  comes  to  bring  and  to  give.  What  has 
He  to  give?  Is  He  a  rich  King?  Yea,  He  is  rich.  He  has  grace, 
He  has  righteousness,. He  has  the  Holy  Ghost,  He  has  peace  with 
God,  He  has  light.  He  has  life.  He  has  salyation.  He  is  a  rich 
King.  He  labored  hard.  He  sweated  blood  to  win  treasures  and  He 
won  great  riches.  And  His  delight  is  not  in  possessing,  but  in 
giving  away  His  riches,  and  therefore  He  comes  unto  you  to  bring 
you  all  these  things. 

I  have  said  that  He  does  not  come  to  you  because  He  is  in  need 
of  you,  and  that  is  true ;  for  He  is  rich  and  stands  in  need  of 
nothing,  I  hope  you  will  not  regard  it  a  contradiction  when  I  now 
say.  He  comes  to  you  because  He  needs  you.  Why  does  He  need 
you  ?  0  He  needs  sinners  to  make  them  righteous.  He  needs  the 
dead  to  make  them  alive,  He  needs  the  blind  to  make  them  seeing. 
He  needs  the  sick  to  make  them  whole.  He  needs  the  sad  to  make 
them  glad,  He  needs  the  condemned  to  save  them.  Because  He  de- 
lights in  bestowing  His  riches  on  others,  therefore  He  needs  you 
and  comes  to  you  to  adorn  you  with   His   treasures.      And   0   with 


/.  Sunday  in  Advent.  9 

what  rejoicing  does  He  fill  the  empty  soul  with  His  riches  !  He  is 
like  unto  that  father  receiving  his  lost  son  :  shoes  must  cover  the 
feet,  a  ring  must  adorn  the  hand,  a  chain  must  encircle  the  neck, 
a  fatted  calf  mnst  be  brought  to  the  table.  If  there  is  rejoicing 
before  the  angels  of  heaven  when  a  sinner  repents,  much  more  does 
this  King  rejoice  in  making  the  poor  rich.  '^BeJiold,  thy  King 
cometh  unto  thee";  receive  thou  Him  and  sing  : 

Welcome,  King  of  glory,  now  ! 
Hail  !  my  Savior,  Lord  art  Thou. 
Here  too,  in  my  lieart  I  pray, 
O  prepare  Thyself  a  Avay. 

HI. 

Plow  should  we  receive  Him?  Do  you  say:  How  shall  I 
worthily  prepare  the  house  for  the  King  of  Sion  ?  Are  you  afraid 
that  He  will  not  find  things  with  you  as  they  ought  to  be?  Did  I 
not  tell  you  a  moment  ago,  that  He  comes  to  prepare  for  Himself 
a  dwelling  in  you  ?  Of  course  'fe  will  not  find  things  with  you  as 
they  ought  to  be,  otherwise  you  would  not  need  Him  at  all.  Be- 
cause you  are  soiled  and  ragged,  He  comes  to  you  to  cleanse  and  to 
clothe  you.     Do  but  pronounce  Him  welcome,  then  all  is  Avell. 

Or  if  you  are  still  anxious  to  know  how  to  receive  Him,  let  me 
tell  you.  When  the  prophet  here  says  :  "Thy  King  cometh  unto 
thee,"  make  out  of  the  '"thy"'  a  "my"  and  out  of  the  "thee"  a  "me" 
and  say :  "My  King  cometh  unto  me."  Does  it  startle  you  that 
you  should  be  so  bold  ?  Here  you  are  to  be  bold.  Paul  was  a 
great  sinner,  yet  of  this  King  he  boldly  said  :  "  Who  loved  me  and 
gave  himself  for  me."  He  is  thy  King  Avho  bought  thee  and  comes 
to  thee  in  the  Gospel :  hold  thou  Him.  Do  like  Jacob  did  on  the 
banks  of  Jordan  when  wrestling  with  this  King ;  for  when  the 
King  said  :  "  Let  me  go,"  Jacob  answered  :  "  I  will  not  let  theg  go, 
except  thou  bless  me."  That  is  the  right  kind  of  reception  ;  grasp 
Him  saying  :  Here  Thou  art  and  here  Thou  shalt  abide ;  for  Thou 
art  my  King  and  I  will  not  let  Thee  go,  mine  Thou   shalt  remain. 

If  you  thus  receive  Him  as  your  King  then  you  will  also  be 
ready  to  do  as  the  multitude  in  our  text  did.  You  will  be  ready 
to  take  your  garments,  that  is,  whatever  you  possess  in   this   world. 


10  T.  Sunday  in  Advent. 

and  laying  them  under  the  feet  of  Jesus  you  will  say  :  These  things 
I  possess  as  though  I  possessed  them  not,  but  Je&us  is  mine,  mine 
forever ;  He  is  my  wisdom.  He  is  my  righteousness,  He  my  salva- 
tion. And  if  He  is  thus  become  your  one  and  all,  your  heart  will  join 
in  with  the  multitude  entering  Jerusalem  and  will  sing  :  '^Hosanna 
to  the  son  of  David  :  Blessed  is  he  that  cometli  in  the  name  of  the 
Lord  :  Hosanna  in  the  highest.''     Amen. 


II.    SIJNDAV    IN    AL.Vl£N'r 


Text:  And  there  shall  be  signs  in  the  sun,  and  in  the  moon,  and  in 
the  stars;  and  upon  the  earth  distress  of  nations,  with  perplexity,  the  sea 
iind  the  waves  roaring;  men's  hearts  failing  them  for  fear,  and  for  looking 
jifter  those  things  which  are  coming  on  the  earth:  for  the  powers  of  heaven 
shall  be  shaken.  And  then  shall  they  see  the  Son  of  man  coming  in  a 
cloud  with  jiowerand  great  glory.  And  when  these  things  begin  to  come 
to  pass,  then  look  up,  and  lift  up  your  heads;  for  your  redemption  draw- 
eth  nigh.  And  he  spake  to  them  a  parable  ;  Behold  the  fig  tree,  and  all  the 
trees;  wlien  they  now  shoot  forth,  ye  see  and  know  of  your  own  selves 
that  summer  is  now  nigh  at  hand.  So  likewise  ye,  when  ye  see  these  things 
come  to  pass,  know  ye  that  the  kingdom  of  God  is  nigh  at  hand.  Verily  1 
say  unto  you.  This  generation  shall  not  pass  away,  till  all  be  fultilled. 
Heaven  and  eartli  shall  pass  away;  but  my  words  shall  not  pass  away. 
And  take  heed  to  yourselves  lest,  at  any  time  your  hearts  be  overcharged 
with  surfeiting  and  drunkennesSj  and  cares  of  this  life,  and  so  that  day 
come  upon  you  unawares.  For  as  a  snare  shall  it  come  on  all  them  that 
dwell  on  the  face  of  the  whole  earth.  Watch  ye  therefore,  and  pray  always, 
that  ye  may  be  accounted  worthy  to  escape  all  these  things  that  shall  come 
to  pass,  and  to  stand  before  the  Son  of  man.      Luke  21,  25-30. 

The  advent,  or  the  coming  of  our  Lord  and  Savior  Jesus 
Christ  into  the  world,  is  threefold.  His  first  advent  was  His  incar- 
nation, when  He  came  into  the  tlesh  to  redeem  the  Avorld  with 
suffering  and  death.  In  this  manner  He  will  come  no  more,  ^fter 
He  was  once  offered  on  the  cross  He  will  not  be  sacrificed  again,  be- 
cause entering  in  once  into  the  holy  place  by  His  own  blood  He  ob- 
tained.eternal  redemption  for  us.  His  second  coming  is  His  spiritual 
coming  to  the  hearts  of  men  through  His  Word  and  the  holy  sacra- 
ments. Through  the  Word  of  the  Gospel  and  the  holy  sacraments 
He  comes  to  us  knocking  at  the  door  of  our  hearts  and  offering  us 
grace,  pardon,  righteousness  and  eternal  life  in  His  blood  shed  for 
the  remission  of  sin,  as  He  commanded  John  to  write  to  the  church 
of  the  Laodiceans  :  ''  Behold,  I  stand  at  the  door  and  knock  :  if  any 

.   (11) 


12!  //.  Sundmj  in  Advent. 

man  hear  my  voice,  and  open  the  door,  I  will  come  in  to  him,  and 
will  sup  with  him  and  he  with  me."  His  third  advent  is  yet  fu- 
ture; it  will  take  place  when  He  comes  to  Judge  the  quick  and  the 
dead,  and  to  consummate  all  things. 

His  first  coming  was  done  in  poverty  and  great  lowliness;  for 
He  was  born  in  a  stable  and  was  laid  in  a  manger.  His  last  coming 
will  be  done  in  majesty  and  great  glory.  The  snows  of  the  north 
and  the  burning  sands  of  the  south  will  yield  up  their  dead,  and  all 
nations  will  be  gathered  before  Him.  On  that  day  all  things  will 
be  made  right.  They  that  loved  and  honored  Him  will  receive  the 
kingdom,  and  the  despisers  will  be  banished  from'  His  countenance 
forever  ;  for  He  is  just  and  will  judge  righteously. 

When  is  He  coming  ?  On  what  day  and  date  will  resound  the 
trump  that  wakes  the  dead?  Time  and  again  presumptuous  men 
have  fixed  the  day  and  the  date  of  the  Lord's  coming  only  to  find 
themselves  deluded.  It  is  a  vain  and  idle,  yea,  even  a  presumptu- 
ous and  a  blasphemous  undertaking  for  men  to  name  the  day  and 
the  date  of  the  judgment;  for  what  God  has  kept  hidden  no  man 
can  search  out.  Of  the  day  appointed  for  the  judgment  the  Lord 
said  :  "  Of  that  day  and  that  hour  knoweth  no  man,  no,  not  the 
angels  which  are  in  heaven,  neither  the  Son,  but  the  Father.'* 
What  the  angels  of  heaven  cannot  cipher  out,  what  Jesus  Christ 
Himself  in  the  days  of  His  flesh  and  in  the  state  of  His  humiliation 
did  not  know,  no  man  should  attempt  to  unravel. 

Christ  tells  us  the  object  of  God  in  hiaing  the  date  of  the 
judgment  when  adding  to  the  words  already  quoted  :  "Take  ye  l^eed,. 
watch  and  pray :  for  ye  know  not  when  the  time  is."  To  inspirit 
our  hearts  unto  watchfulness  and  prayer  let  me  speak  to  you  : 

On  the  Coming  of  Christ  unto  Judgment. 

1.     He  comes  without  delay  surely; 
IL     He  comes  to  the  unbelieving  terribly  ; 
III.     He  comes  to  the  believers  comfortingly. 

I. 

We  live  in  those  times  of  which  the  apostle  Peter  prophesied 
when  writing :  ''  There  shall  come  in  the  last  days  scoffers,  walking 


//.  Sunday  in  Advent.  13 

after  their  own  lusts,  aud  saying,  Where  is  the  promise  of  his 
coming?  for  since  the  fathers  fell  asleep,  all  things  continue  as 
they  were  from  the  beginning  of  the  creation."  These  scoffers 
have  now  come  in  multitudes,  ridiculing  the  prophecy  of  a  judg- 
ment day,  and  denying  the  very  existence  of  God.  But  they  are 
"willingly  ignorant,''  as  Peter  says:  for  there  is  a  voice  in  the 
bosom  of  man,  which  convinces  him  that  there  is  a  day  coming  in 
the  which  he  will  be  made  responsible  for  the  deeds  done  in  his  body, 
a  day  when  every  one  shall  reap  what  he  has  sown.  Peter  there- 
fore gives  this  answer  to  the  mockings  of  these  scoffers :  "  The 
Lord  is  not  slack  concerning  his  promise,  as  some  men  count  slack- 
ness; but  is  long-suffering  to  us-ward,  not- willing  that  any  should 
perish,  but  that  all  should  come  to  repentance."  The  fact  that  the 
Lord  has  not  yet  come  to  judgment  is  not  a  proof  that  He  will  not 
come,  but  a  proof  that  He  is  a  gracious  Lord  granting  men  time 
for  repentance. 

The  certainty  of  the  Lord's  coming  to  judgment  is  attested  by 
the  Scriptures  in  manifold  ways.  Plere  the  Lord  mentions  a  num- 
ber of  signs  Avhich  precede  and  presage  His  coming:  "And  there 
shall  be  signs  in  the  sun,  and  in  the  moon,  and  in  the  stars  ;  and 
upo7i  the  earth  distress  of  nations,  luith  inrplexity  ;  the  sea  and  the 
waves  roaring ;  men's  hearts  failing  them  for  fear,  and  for  loohing 
after  those  things  which  are  coming  on  the  earth :  for  the  poioers  of 
heaven  shall  be  slialcen."  Aud  after  mentioning  these  signs  He  dis- 
tinctly says  :  "And  then  shall  they  see  the  Son  of  man  coming  in  a 
cloud  tvith  poiver  and  great  glory  J'  What  the  signs  in  sun,  moon 
and  stars  are  the  Lord  tells  us  in  Matthew  24,  saying  :  "  The  sun 
shall  be  darkened,  and  the  moon  shall  not  give  her  light,  and  the 
stars  shall  fall  from  heaven,  and  the  powers  of  the  heavens  shall 
be  shaken." 

Have  these  signs  been  fulfilled  already,  or  is  their  fulfillment 
yet  to  come?  This  question  is  of  paramount  importance,  because 
these  things  must  precede  the  judgment  aud  if  they  have  not  yet 
come  to  pass  we  can  not  yet  expect  the  Lord's  coming.  There  are 
two  things  which  we  should  here  bear  in  mind.  In  the  first  place 
the  Scriptures  exhort  us  in  many   passages   to   hold   ourselves   in 


14  //.  iSu)ida>/  in  Adveni. 

readiness  alway  to  appear  before  the  Son  of  man,  even  as  the  Lord 
says  at  the  end  of  this  Gospel  :  "  Watch  jie  tlicrefore,  and  'pray 
always.''  If  we  are  to  be  ready  eoery  day  to  appear  before  the 
judgment  seat  of  Christ,  we  may  be  called  on  to  do  so  any  day.  In 
the  second  place  we  must  bear  in  mind  that  the  Lord  is  here  sj^eak- 
ing  of  signs  which  were  to  come  to  pass  before  the  last  day,  certi- 
fying that  the  end  of  the  world  and  the  day  of  judgment  will  once 
come,  and  these  signs  must  be  of  such  a  nature  that  the  great  mass 
of  mankind  does  not  regard  them  signs,  neither  believes  it  that  they 
foreshadow  the  judgment;  for,  according  to  the  Scriptures,  men  will 
live  securely  as  they  did  in  the  days  of  Noah  when  the  Son  of  man 
will  come.  Whilst  men  are  iCofVing  the  prophecy  and  disregarding 
the  signs,  that  day  is  to  come  upon  them  "r^v  a  -snare." 

Such  things  which  men  do  not  count  signs  of  the  Lord's  coming- 
are  eclipses  of  the  sun  and  moon,  the  disappearance  of  stars  from 
the  firmament,  great  storms,  earthquakes  and  the  like.  Many 
smile  scornfully  when  these  things  are  pronounced  signs  of 
the  coming  judgment.  'I^hey  say,  hov,-  can  a  thing  which  is  brought 
about  in  a  natural  way  and  by  natural  causes  be  a  sign  that  the 
Lord  will  come  to  judgment?  But  why  should  it  not?  The 
rainbow  is  also  produced  by  natural  causes,  yet  God  appointed  it  a 
sign  that  the  earth  should  no  more  lie  destroyed  by  a  deluge,  and 
this  sign  has  proved  true  unto  the  present  day.  So  Christ  has  ap- 
pointed these  natural  things  for  signs  of  His  coming.  Certainly,  if 
the  darkening  of  the  sun  is  to  be  a  sign,  it  must  be  a  temporary 
darkening  which  lasts  for  a  short  time  only  ;  if  the  falling  of  the 
stars  is  to  be  a  sign,  it  is  evident  that  the  falling  of  a  few  stars  only 
is  meant;  for  when  the  sun  is  extinguished  to  shine  no  more,  when 
all  the  stars  fall  from  the  heavens,  then  the  last  day  is  come  and 
there  will  be  no  more  room  for  signs  presaging  it.  Other  j^assages 
of  the  Scriptures  compared,  it  becomes  very  evident  that  the  Lord 
is  here  not  speaking  of  miracles,  but  of  things  which  can  be  ex- 
plained in  a  natural  way  and  which  men  generally  do  not  accept  for 
signs,  otherwise,  the  day  of  the  Lord  could  not  come  upon  them 
"  as  a  snare,''  Let  the  scoffers  scoff.  Often  must  they  themselves 
bear  witness  that  these  very  things  are  really  signs  of  the  coming  end; 


//.   Suiidaji  in  Advent.  15 

for  when  these  things  do  come  to  pass,  when  the  storm- winds  unfold 
their  strength,  or  the  solid  ground  begins  to  quake  under  their  feet, 
then  are  those  same  scolders  filled  with  terror,  lest  the  day  of  judg- 
*ment  have  come. 

A\\  these  signs  have  been  fulfilled  time  and  again,  and  their 
manifold  repetition  assures  us  that  the  coming  of  the  Lord  is  nigh 
at  hand.  Few,  indeed,  regard  these  signs  and  these  few  are  derided 
by  the  world  as  superstitious  people,  but  the  last  of  all  signs  will  be 
the  sign  of  the  Son  of  man.  There  in  the  clouds  it  v»^ill  appear 
and  that  sign  no  one  shall  ridicule ;  for  all  shall  see  it  and  every 
one  shall  know  what  it  means. 

That  the  signs  shall  not  fail,  but  that  the  coming  of  the  Lord 
will  surely  follow  them,  the  Lord  here  illustrates  by  a  comparison  : 
''Behold  the  fig  tree,  and  (dl  the  trees  :  irtie/i  the//  nair  shoot  forth,  ye 
see  and  know  of  //our  own  selves  that  summer  is  now  n.i//h  at  hand.  So 
likeioise  //e,  lohen  ye  see  these  things  come  to  pans,  know  ye  that  the 
kingdom  of  God  is  nigh  at  hand.''  Infallibly  as  summer  follows 
after  the  budding  of  the  trees,  so  infallibly  will  the  Lord's  coming 
follow  after  the  preceding  signs.  The  Lord  confirms  it  with  a  sol- 
emn assertion  saying:  "  Verily  f  say  nntoyou,  lids  generation  shall 
not  2}Ciss  away,  till  all  he  fulfilled.  Heaven  and  earth  shall  pass  awUy  : 
but  my  words  shall  not  pass  away.'"  The  .lews  have  been  scattered 
among  the  nations  of  the  earth  since  1800  years,  yet  they  have  pre- 
served their  characteristics  as  a  people.  They  are  to-day  the  same 
stiff-necked  generation  as  in  the  days  of  Christ,  and  every  Jew  we 
meet  at  this  late  day  and  in  this  far  western  land  is  a  living  testi- 
mony of  the  truth  of  the  Lord's  Word  and  the  certainty  of  His 
coming  to  judgment. 

The  signs  are  fulfilled,  the  Lord  has  promised  it  and  His  Word 
will  not  pass  away.  He  will  come.  The  day  is  appointed  in  the 
council  of  God  and,  whether  it  be  to-morrow,  or  centuries  hence, 
come  He  will,  and  He  will  come  to  the  unbelieving  terribly. 

11. 

Of  that  day  the  Lord  says  :  "  And  take  heed  to  yourselves,  lest 
at  any  time  your  hearts  be  overcharged  with  surfeiting  and  drunken- 


16  II.  Sundaii  in  Advent. 

ness,  and,  cares  of  this  life,  and  so  that  day  come  upon  you  unaivares. 
For  as  a  snare  shall  it  come  on  all  them  that  divell  on  the  face  of  the 
whole  earth.'^  As  a  bird  when  suspecting  no  danger  is  suddenly 
caught  in  a  snare,  so  will  the  inhabitants  of  the  earth  be  surprised  sud- 
denly by  the  coming  of  the  Son  of  man.  "'As  in  the  days  that  were 
before  the  flood,"  says  the  Lord,  "they  were  eating  and  drinking,  mar- 
rying and  giving  in  marriage,  until  the  day  that  Noe  entered  into  the 
ark,  and  knew  not  until  the  flood  came,  and  took  them  all  away  : 
so  shall  also  the  coming  of  the  Son  of  man  be.''  This  then  is  the 
reason  why  the  day  of  judgment  will  come  upon  the  inhabitants  of 
the  earth  as  a  snare,  because  they  are  not  expecting  it,  but  live  se- 
curely saying  like  that  evil  servant:  "  My  Lord  delayeth  his  coming." 
Following  their  usual  pursuits  and  apprehending  no  danger,  yea 
rather  saying,  there  were  no  last  day,  or  it  would  not  come  in  a 
thousand  years,  the  nations  will  suddenly  behold  the  sign  of  the 
Son  of  Man.  Especially  three  vices  does  the  Lord  mention  in  our 
text  as  prevalent  at  His  coming :  "  Surfeiting  and  drunkenness, 
and  cares  of  this  life."  The  Lord  describes  the  generation  of  the 
last  days  as  delighting  in  eating  and  drinking,  as  having  their 
whole  hearts  in  the  cares,  pleasures  and  treasures  of.  this  world,  as 
did' the  Sodomites  even  in  the  morning  of  the  selfsame  day  in  which 
their  city  was  destroyed.  Plainly  a  description  of  the  world  even 
as  it  now  is.  Our  age  is  marked  by  material  progress  and  pros- 
perity as  none  other  in  the  world's  history.  This  is  right  and  good 
in  itself,  but  because  man  is  by  nature  inclined  to  be  earthly  mind- 
ed, material  progress  and  prosperity  have  the  tendency  to  draw 
the  heart  and  mind  more  to  the  earth  and  earthly  things.  What 
does  the  world  now  want?  It  wants  peace,  ease,  new  conveniences 
and  new  enjoyments  and  many  unblushingly  say,  men  had  been 
hoaxed  long  enough  with  the  hope  of  a  heaven  in  the  hereafter, 
they  wanted  their  heaven  on  this  earth.  And  where  are  those  Avho 
are  waiting  and  watching  for  the  Lord's  coming  ?  Are  they  not  a 
paltry  few  as  compared  with  the  host  of  the  earthly  minded? 

But  the  greater  the  imaginary  security  the  more  dreadful  the 
waking.  What  consternation  will  seize  upon  the  wicked  when  the 
flames  of  the  bui'ning  elements  will  suddenly  envelop  them,  as   the 


//.  Sunday  in  Advent.  17 

waters  of  the  flood  came  upon  the  inhabitants  of  the  first  world. 
Must  they  not  be  filled  with  terror  like  a  bird  finding  itself  caught 
in  the  meshes  of  a  net?  AVhen  God  spake  tlie  ten  words  from  the 
top  of  mount  Sinai,  the  children  of  Israel  could  not  bear  it.  They  fled 
thinking  that  they  must  die.  How  much  more  will  the  unbeliev- 
ing be  terrified  at  the  sound  of  the  trump  of  God  summoning  them 
t3  the  judgment!  Wheii  the  Lamb  opened  the  sixth  sea',  John  saw 
ill  a  vision  that  "  the  kings  of  the  earth,  and  the  great  men,  and  the 
rich  men,  and  the  chief  captains,  and  the  mighty  men,  and  every 
bondman,  and  every  free  man,  hid  themselves  in  the  dens  and  in 
the  rocks  of  the  mountains;  and  said  to  the  mountains  and  rocks, 
Fall  on  us  and  hide  us  from  the  face  of  him  thai  sitteth  on  the 
throne,  and  from  the  wrath  of  the  Lamb:  for  the  great  day  of  his 
wrath  is  come;  and  who  shall  be  able  to  stand  ?  " 

Why  will  the  unbelieving  strive  to  flee  from  that  day  of  wrath 
like  a  bird  struggles  to  free  itself  from  a  snare?  Because  their 
own  conscience  pronounces  their  sentence  beforehand.  Here  on 
earth  a  criminal  may  hope  to  escape  by  denial,  or  bribery,  or  flight, 
but  in  that  judgment  none  will  escape.  That  Judge  will  not  be 
deceived  ;  for  His  eyes  penetrate  the  very  bowels  of  the  earth  seeing 
what  is  done  in  secret.  He  will  not  be  bribed;  for  He  is  just  and 
will  render  unto  every  man  according  to  his  works.  He  will  not  be 
resisted;  for  He  is  almighty  and  has  power  to  destroy  both  body 
and  soul  in  hell.  How  will  the  fornicator  be  overwhelmed  with 
shame  when  his  deeds  done  under  cover  of  darkness  will  be  brought 
to  light  !  How  will  the  miser  tremble  when  he  is  judged  as  an 
idolater!  How  will  the  spiteful  quake  when  they  are  pronounced 
murderers!  Then  will  the  scoffer  cease  scoffing,  Avhen  he  will  see 
the  Same  whom  he  denied  ^^  coming  in  a  cloud  with  j^otver  and 
great  glory." 

AVhen  once  the  apostle  Paul  before  Felix,  the  governor, 
"reasoned  of  righteousness,  temperance,  and  judgment  to  come," 
Felix  began  to  tremble.  How  shall  the  ungodly  tremble  when  the 
Judge  will  descend  and  in  thunder-tones  will  speak  to  their  con- 
science :  I  am  Jesus  who  once  came  to  purchase  yon  with  my  own 
blood,  but  whose  love  ye  despised  and  whose  Word  ye   rejected,  and 


18  II.  Sunday  in  Advent. 

now  I  am  come  in  flaming  fire  to  take  vengeance  on  them  that 
know  not  God,  and  that  obey  not  the  Gospel.  Woe,  woe  will  be 
unto  them  that  will  not  be  found  worthy  to  stand  before  the  Son 
of  man. 

Their  sighs  are  unavailing, 
The  day  of  grace  is  past  and  gone, 
They  trembling  stand  before  His  throuer 
All  unprepared  to  meet  Him. 

Jesns  Christ,  the  ordained  Judge  of  the  world,  will  come  with- 
out delay  surely ;  He  will  come  to  the  unbelieving  terribly,  but  He 
■will  come  to  the  believers  comfortingly. 

III. 

Whilst  consternation  and.  despair  will  till  the  hearts  of  the  un- 
believing at  the  Lord's  coming,  rejoicing  and  gladness  will  be  with 
the  believers.  "And  when  these  things  begin  to  come  to  jmss,  then 
looh  up,  and  lift  up  your  heads;  for  your  redemption  draiveth  nighJ^ 
Who  can  "look  up  and  lift  up  his  head,"  who  can  be  bold  and  re- 
joice greatly,  when  all  the  world  must  despair,  when  the  heavens 
will  be  rolled  up  like  a  scroll  and  the  elements  will  melt  for  fervent 
heat  ?  These  words  the  Lord  addresses  to  those  who  believe  in  Him, 
who  love  Him,  and  who  long  to  be  Avith  Him.  Whosoever  loves 
the  world,  or  any  thing  in  the  world  more  than  Jesus,  can  not  re- 
joice, he  must  sorrow  at  the  loss  of  his  heart's  treasure ;  but  those  who 
love  the  Lord  more  than  aught  else,  whose  dearest  treasure  Jesus  is, 
will  rejoice  with  exceeding  great  joy,  when  they  will  see  Him  coming 
who  is  the  joy  of  their  hearts  and  the  desire  of  their  souls.  Quick 
as  thought  will  the  believers  be  tran?formed  and  the  sleeping  saints 
will  start  forth  out  of  their  graves  their  bodies  glorified  and  together, 
a  glorious,  shining  throng,  they  will  be  caught  up  to  meet  the  Lord 
in  the  air.  That  will  be  the  day  of  the  church's  triumph,  when  the 
children  of  God,  separated  from  the  wicked  and  hypocrites  will  rise 
upward  with  a  shout  saying  :  Come  is  the  day  of  our  redemption,  that 
glorious  day  which  we  loved,  unto  which  we  hasted,  and  for  which 
we  longed. 


11.  Sunday  in  Advent.  19 

To  rejoice  over  His  coming  we  must  have  faith  and  trust  in 
Him.  Therefore  we  should  daily  inquire  of  ourselves:  Heart, 
where  is  thy  love ?  is  it  in  the  world,  or  is  it  with  the  Lord? 
Where  is  thy  treasure?  is  it  on  earth  beneath,  or  in  heav<?n  above  ? 
Wouldst  thou  flee  if  to-day  thou  shouldst  see  the  Lord  coming  in 
the  cloud?  We  daily  pray  in  the  Lord's  prayer:  "  Thy  kingdom 
come.-"  Is  it  truly  our  desire  that  the  kingdom  of  glory  should 
come,  or  does  our  heart  gainsay  Avhat  our  lips  pray?  The  man  who 
does  not  desire  the  Lord's  coming,  who  does  not,  as  St.  Paul  says, 
"  love  his  appearing,"  is  none  of  His.  T  do  not  say  that  no  one  is  a 
Christian  who  experiences  a  feeling  of  dread  when  picturing  to  his 
mind  the  terrors  of  the  last  day ;  for  ye  know  that  there  are  two  things 
in  the  Christian,  the  flesh,  which  dreads,  and  the  spirit,  which  loves 
the  Lord's  appearing.  But  by  the  spirit  the  Christian  crucifies  the 
flesh  and  beholding  the  signs  foretelling  that  the  Tjord  isuuigh,  he 
"  loohs  up  and  Ufls  up  his  head." 

With  these  words  the  Lord  aims  to  cheer  up  those  of  His  fol- 
lowers who  are  depressed  in  spirit  and  weary  in  their  pilgrimage. 
He  bids  them  take  courage  anew  whenever  they  see  a  sign  presaging 
His  coming,  and  He  consoles  them  with  the  word  "redemption." 
From  what  will  His  children  be  redeemed  by  His  coming?  They 
will  be  redeemed  from  "  the  body  of  this  death."  In  this  life  the 
Christian  must  often  sigh  with  St.  Paul :  "  I  find  that,  when  I  would 
do  good,  evil  is  present  with  me,"  but  when  the  Lord  comes,  then 
will  "the  law  of  sin"  be  purged  out  of  our  members;  for  to  the 
Corinthians  St.  Paul  writes  :  "  The  trumpet  shall  sound,  and  the 
dead  shall  be  raised  incorruptible,  and  we  shall  be  changed."  If 
delivered  from  the  body  of  sin,  then  also  from  all  the  evils  which 
sin  has  brought  upon  us,  a  glory  which  we  can  now  conceive  of  but 
darkly.  Must  we  then  not  rejoice  beholding  signs  which  show  that 
our  "  redemption  draweth  nigh "  ?  Does  not  a  weary  traveler  re- 
joice when  he  sees  signs  that  he  is  nearing  home  ?  What  else  are 
the  followers  of  Jesus  Christ  than  pilgrims  in  this  world  ?  Their 
citizenship  is  not  here,  they  "  look  for  new  heavens  and  a  new  earth, 
wherein  dwelletli  righteousness."  On  the  journey  they  are  exposed 
to  the  hardships  of  the  way  and  the  inclemencies  of  the  seasons,  but 


30  11.  Sunday  in  Advent. 

the  Lord'^'  cbming  shall  end  this  pilgrimage;  then  shall  they  come 
to  the  city  which  they  seek  ;  thea  shall  they  enter  the  rest  which 
the  Lord  has  prepared  for  them  with  His  suffering  and  death.  Ought 
not  these  weary  pilgrims  take  courage  anew  as  often  as  tbey  see 
signs  come  to  i)ass,  telling  them  that  the  day  is  drawing  nigh 
which  will  eiid  their  toilsome  and  dangerous  pilgrimage  and  will 
bring  them  to  their  eternal  home  ? 

0  ye  weary  souls,  that  are  "  chastened  every  morning !  "  look 
up ;  lift  up  your  heads.  The  trees  have  budded  ;  the  frosty  winter 
is  well  nigh  ended ;  summer  is  at  hand;  the  signs  are  fulfilled; 
your  Savior  must  soon  come  to  lay  low  the  heads  of  the  haughty ; 
to  destroy  this"  earth  so  full  of  sin  and  woe,  and  to  create  the  new 
heavens  and  the  new  earth.     He  comes  to  deliver  you  from  all  evil. 

Blessed,  blessed  every  one  who  will  be  accounted  worthy  to 
stand  before  the  Son  of  man !  And  worthy  to  stand  before  Him, 
every  one  will  be  found,  who  appeals  to  the  sufferings  and '  death  of 
Jesus  of  Nazareth  as  the  atonement  for  his  sins,  and  who  says  :  I  am 
indeed  a  miserable  creature,  sold  under  sin.  Not  for  a  single  day 
can  I  refrain  my  heart  from  evil,  but  my  Lord  has  bled  and  died 
for  my  sins  and  has  put  them  away ;  and  He  will  come  again  to  de- 
liver me  out  of  this  evil  and  perverse  world  and  to  receive  me 
unto  Himself. 

In  this  faith,  my  beloved  fellow  pilgrims,  faint  not.  Yet 
'^  watch  ye,  and  pray  always,  that  ye  may  be  accounted  worthy  to  es- 
cape all  these  things  that  shall  come  to  pass,  and  to  stand  before  the 
Son  of  man."  Watch,  that  ye  err  not  from  the  faith  ;  watch,  that 
ye  be  not  enticed  into  by-i)aths.  Press  on  in  the  narrow  way  pray- 
ing: Come,  Lord  Jesus.     Amen. 


III.   SUNDAY   IN    ADVKMT. 


Text  :  Now  when  John  had  heard  in  the  prison  the  workis  of  Christ, 
he  sent  two  of  his  disciples,  and  said  unto  him.  Art  thou  he  that  should 
come,  or  do  we  look  for  another?  Jesus  answered  and  said  unto  them,  Go 
and  shew  John  again  those  things  which  ye  do  hear  and  see  :  The  blind 
receive  their  sight,  and  the  lame  walk,  the  lepers  are  cleansed,  and  the  deaf 
hear,  the  dead  are  raised  up,  and  the  poor  have  the  gospel  preached  to  them. 
And  blessed  is  he,  whosoever  shall  not  be  offended  in  me.  And  as  they  de- 
parted, Jesus  began  to  say  unto  the  multitudes  concerning  John,  What 
went  ye  out  into  the  wilderness  to  see?  A  reed  shiiken  with  the  wind? 
But  what  went  ye  out  for  to  see  ?  A  man  clothed  in  soft  raiment  ?  Behold, 
they  that  wear  soft  clothing  are  in  kings'  houses.  But  what  went  ye 
out  for  to  see  ?  A  prophet  ?  yea,  I  say  unto  you,  and  more  than  a  prophet : 
For  this  is  he  of  Avhom  it  is  written,  Behold,  I  send  my  messenger  before 
thy  face,  which  shall  prepare  thy  way  before  thee.     Matth.  11.  2-10. 

All  our  faitb,  all  our  consolation  and  all  our  hope  rest  on  the 
fact  that  the  Son  of  God  was  made  flesh  to  establish  a  tabernacle  of 
God  with  men,  and  that  Jesus  Christ  born  in  Bethlehem,  educated 
in  Nazareth  and  crucified  on  Calvary,  is  indeed  the  promised  Seed  of 
woman,  the  Salvation  of  Israel  out  of  Zion,  On  the  certainty  of 
these  two  facts  rests  all  our  hope  of  salvation  ;  for  if  the  Son  of  God 
had  not  been  made  flesh,  we  would  yet  be  in  our  sins ;  and  if  Jesus 
Christ  were  not  He  that  was  promised  to  the  patriarchs  we  would 
be  deluded  people.  Were  it  not  true  what  Christ  Himself  testified  : 
"  I  came  forth  from  the  Father,  and  am  come  into  the  world  :  again, 
I  leave  the  world,  and  go  to  the  Father,"  were  this  not  true,  then 
we  Avould  be  without  hope  in  the  world.  But,  thanks  be  to  God, 
the  fact  that  Jesus  Christ  is  in  deed  and  in  truth  the  promised  One, 
is  established  beyond  a  doubt.  The  history  of  His  birth,  life,  suf- 
ferings, death  and  resurrection,  His  miracles,  His  doctrine  and  the 
fulfillment  of  all  the  prophecies  of  the  Old  Testament  in  Him,  prove 
beyond  the  shadow  of  a  doubt  that  He  is  Jehovah,  ;Our  righteous- 
ness, the  root  of  Jesse,  the  glory  of  Israel  and  the  light  of  the  Gen- 


22  HI.  Sunday  in  Advent. 

tiles.  He  is  the  One  ;  for  He' is  "declared  to  be  the  Sou  of  God  with 
power,"  and  "all  the  promises  of  God  in  him  are  yea,  and  in 
him  Amen." 

What  the  fathers  most  desired, 
What  the  prophets'  heart  inspired, 
What  they  longed  for  many  a  year, 
Stands  fulfilled  in  glory  here. 

Permit  me  to-day  bi'ietly  to  set  forth  : 

That  Chkist  rs  Lvdeed  the  Promised  Messiah. 
This  He  proves  in  our  Gospel 
r.     By  His  miracles  ; 
II.     By  the  Scripl.ures  of  the  Old  Testament. 

I. 

The  object  of  this  Gospel,  as  well  as  of  that  for  the  following 
Sunday,  is,  lo  demonstrate  that  He  who  came  to  the  daughter  of 
Zion,  conducted  into  the  city  of  Jerusalem  by  a  multitude  of  people 
with  singing  and  shouting,  is  truly  the  Savior  sent  by  God,  the  Same 
who  will  come  to  judge  the  world. 

But  before  speaking  of  this  we  must  take  notice  of  an  item  in 
our  text,  which  might  appear  very  strange  to  some  and  which  infidels 
sometimes  abuse  to  make  of  it  an  argument  against  the  Bible.  It  is 
the  question  of  John  the  Baptist :  '■^Art  thou  he  tJiat  should  come, 
or  do  ive  look  for  anotlicr  f'  Should  John  not  have  known  that 
Jesus  was  the  promised  Messiah,  or  should  he,  perhaps  during  his 
imprisonment,  have  fallen  into  doubt  ?  Neither  the  one  nor  the 
other  can  be  assume:!.  It  is,  of  course,  true,  even  the  greatest  saints 
of  God  may  fall  into  doubt  and  sin, yea  even  into  idolatry,  for  which 
Solomon  is  an  example  who,  in  his  old  age,  was  seduced  by  his 
heathenish  wives  to  build  altars  to  idols.  It  is  not  to  be  denied  that 
John  the  Baptist  might  also  have  fallen  into  doubt,  but  that  he  did 
not  is  indicated  plainly  enough  in  the  Scriptures.  John  had  seen 
the  Holy  Ghost  descend  in  the  form  of  a  dove  and  remain  on  Jesus ; 
unequivocally  he  testified  :  "  Behold  the  Lamb  of  God  which  taketh 
away  the  sin  of  the  world;"  again  and  again  did  he  "bare  record 
that  this  is  the  Son  of  God."     Moreover,  he   rebuked   king    Herod 


///.  Sunday  in  Advent.  23 

because  of  Herodias,  his  brother's  wife,  saying :  "  It  is  not  lawful 
for  thee  to  have  her,"  and  in  this  testimony  John  remained  stead- 
fast, althougli  it  cost  him  his  life.  He  v\^as  not  a  wavering  man,  as 
the  Lord  here  says  to  the  multitude  concerning  him :  "  What  went 
ye  ovt  into  tJie  wilderness  to  sce'^  A  7'eed  shaken  with  theioind'?^^ 
Here  the  Lord  plainly  says,  tliat  John  was  not  like  a  reed  swaying 
to  and  fro  in  the  wind,  and  as  he  was  steadfast  in  his  confession  we 
conclude  that  he  was  also  steadfast  in  his  faith. 

But  though  John  himself  was  not  in  doubt  as  to  whether  Jesus 
was  the  Messiah,  yet  the  disciples  of  John  were.  When  John  was  in 
prison  and  the  fame  of  Jesus  began  to  spread  abroad,  the  disciples 
of  John,  being  anxious  to  know  if  Jesus  was  truly  the  One  promised, 
reported  His  deeds  to  their  master.  In  order,  therefore,  that  they 
might  become  fully  convinced,  John  sent  them  to  Jesus  with  this 
question ;  for  John  well  knew  that  the  Lord  had  more  testimonies 
for  His  identity,  than  only  the  testimony  of  His  precursor.  Not  for 
his  own  sake,  but  for  their  sake  did  John  send  his  disciples  to  put 
this  question  to  the  Lord.  This  is  also  indicated  bj'the  form  of  the 
question;  for  John  does  not  send  them  to  ask:  "  Do  I,"  but:  '^ Do 
we  looh  for  another  f^''  So  John's  disciples  came  and  proposed  this 
question  to  the  Lord,  and  incontrovertibly  does  He  prove  to  them 
that  He  and  none  other  is  the  Messiah. 

He  answered  :  "  Go  and  show  John  again  those  things  which  ye 
do  hear  and  see  :  the  Mind  receive  their  sight,  and  the  lame  loalk,  the 
lepers  are  cleansed,  and  the  deaf  hear,  the  dead  are  raised  up,  and  the 
poor  have  the  gospel  preached  to  them."  When  the  disciples  of  John 
came  to  Jesus,  they  did  not  find  Him  alone,  but  in  the  midst  of  a 
great  multitude  of  people,  surrounded  by  sick  and  ailing  ones. 
There  they  proposed  their  question- to  Him,  but  He  did  not  simply 
answer :  I  and  Christ,  neither  did  lie  appeal  to  the  testimony  of 
John,  but  He  first  of  all  appealed  to  His  works.  The  Lord  does 
not  require  them  simply  to  believe  His  word ;  for  then  they  might 
have  answered  as  the  Pharisees  once  did  :  "  Thou  bearest  record  of 
thyself;  thy  record  is  not  true ;"  but  as  He  answered  the  Jews: 
"Though  ye  believe  not  me,  believe  the  works,"  so  also  here.  The 
Lord  answered  them  in  a  twofold  manner  :  first  in  deeds  and  then  iu 


24  ///.  Sunday  in  Advent. 

words.  St.  Lnke,  after  stating  the  question  put  by  John's  disciples, 
writes  :  "And  in  that  same  hour  he  cured  many  of  their  infirmities, 
and  plagues,  and  of  evil  spirits ;  and  unto  many  that  were  blind  he 
gave  sight,"  and  then  St.  Luke  subjoins  the  answer  of  Christ. 
When  the  messengers  of  John  had  proposed  their  question  to  Christ, 
He  first  answered  by  (leeds,  performing  a  number  of  miracles  before 
them,  and  then  He  appealed  to  these  miracles  which  they  had  seen 
with  their  own  eyes. 

How  do  the  miracles  of  Christ  prove  Him  the  Son  of  God  and 
the  promised  Deliverer,  since  many  others  have  also  performed 
miracles  ?  When  a  miracle  is  performed,  when  the  ordinary  course 
of  nature  is  changed  simply  by  a  word,  either  God  must  Himself 
be  present  m  His  own  person,  or  the  act  must  be  performed  in  the 
name  and  power  of  God;  for  no  creature,  not  even  an  angel,  can, 
without  using  adequate  means,  change  the  course  of  nature  appoint- 
ed by  God.  Now  prophets  and  apostles  did  perform  miracles : 
Mo'=!es  struck  the  rock  with  his  staff  and  water  flowed  from  it ; 
Elijah  prayed  and  fire  fell  from  heaven  ;  Peter  commanded  a  lame 
man  sitting  at  the  entrance  of  the  temple  to  rise  and' walk,  and  he 
arose  and  walked  ;  but  only 'and  alone  in  the  name  of  the  Lord  did 
the  prophets  and  apostles  perform  these  works  and  they  never  per- 
formed miracles  by  their  own  power.  Their  miracles,  therefore,  prove 
nothing  more  than  that  the  power  of  God  Avas  with  them,  that  they 
were  sent  by  God  and  that  their  Avord  was  the  Word  of  God.  But 
Jesus  Christ  performed  miracles  in  a  far  different  manner.  He  did 
them  in  His  own  name  and  by  His  own  power.  When  once  a  leper 
said  unto  Him  :  "  Lord,  if  thou  wilt,  thou  canst  make  me  clean  ;'* 
He  did  not  answer :  In  the  name  of  the  Lord  be  thou  cleansed,  but 
He  said  :  "  I  will ;  be  thou  clean.  And  immediately  his  leprosy 
was  cleansed."  The  miraclfs  of  Christ,  therefore,  prove  more  than 
only  that  the  power  of  God  is  with  Him  and  that  His  Word  is  of 
God ;  they  prove  that  He  Himself  is  God ;  for  He  that  can  change 
the  course  of  nature  simply  by  a  word  spoken  in  His  own  name  must 
be  God,  who  alone  has  such  power.  Christ  must  be  true  God,  because 
He  performed  miracles  in  His  own  name  and  by  His  own  power; 
and,  indeed,  He  performed  a  countless  number  of  miracles.     As  we 


///.  Sunday  in  Advent.  25 

read  in  the  Gospels  He  performed  miracles  at  all  places  wherever 
He  went  and  yet  St.  John  writes  :  "And  many  other  signs  truly  did 
Jesus  in  the  presence  of  his  disciples,  which  are  not  written  in  this 
book." 

Christ's  miracles  prove  that  He  is  the  Son  of  God  who  is  come 
into  the  world  a  Savior  ;  for  in  them  all  He  wrought  deliverance 
from  some  evil.  Eequested  to  give  proof  that  He  is  the  One  which 
was  to  come,  He  appeals  to  His  works ;  and  well  may  He ;  for  these, 
certainly,  prove  to  an  evidence  that  He  is  Jehovah,  our  Savior., 

II. 

After  the  Lord  had  answered  the  disciples  of  John  in  deeds, 
proviug  Himself  the  almighty  God,  He  also  ansAvered  them  in 
words,  proving  that  He  is  the  One  spoken  of  by  the  prophets;  for 
He  answered  them  in  words  written  by  the  prophets  long  ago,  thus 
showing  that  these  were  fulfilled  in  Him.  So  the  prophet  Isaiah 
had  written:  "Then  the  eyes  of  the  blind  shall  be  opened,  and  the 
ears  of  the  deaf  shall  be  unstopped.  Then  shall  the  lame  man  leap 
as  an  hart,  and  the  tongue  of  the  dumb  sing."  And  the  same 
prophet  had  written  :  "Thy  dead  men  shall  live,  together  with  my 
dead  body  shall  they  arise."  By  thus  answering  them  in  words  of 
the  prophets,  Christ  meant  to  tell  the  disciples  of  John  :  Ye  know, 
according  to  the  prophets,  the  Messiah  is  to  perform  such  miracles, 
and  now  with  your  eyes  ye  do  see  me  performing  these  works. 

Next  to  His  works.  He  appeals  to  the  doctrine  which  He  was 
preaching:  "  The  poor  have  ihe  gospel  j^r  cached  to  them."  This  also 
had  been  foretold  by  the  prophets,  that  the  Messiah  would  preach 
the  Gospel,  glad  tidings  to  the  poor,  as  the  Anointed  of  the  Lord 
spake  by  the  mouth  of  Isaiah  :  "  The  Spirit  of  the  Lord  God  is  upon 
me;  because  the  Lord  hath  anointed  me  to  preacd  good  tidings 
mi  to  the  meek ;  he  hath  sent  me  to  bind  up  the  broken-hearted,  to 
proclaim  liberty  to  the  captives,  and  the  opening  of  the  prison  to 
them  that  are  bound  ;  to  proclaim  the  acceptable  year  of  the  Lord." 
When  Jesus  once  read  these  words  publicly  in  the  synagogue  at 
Nazareth,  He  began  His  explanation  with  the  words  :  "This  day  is 
this  scripture  fulfilled  in  your  ears."     Of   the    same    the    Lord    re- 


26  ///.   Sundai/  in  Advent. 

miuded  the  messengers  of  John  that  in  that  very  hour  this  prophe- 
cy was  fulfilled  in  their  ears  ;  for  when  they  came  to  Him,  He  was 
preaching  to  the  multitude,  and  not  the  rich  and  the  proud,  but 
the  poor,  the  humble  and  the  lowly  were  gathered  about  Him.  To 
these  He  proclaimed  the  glad  tidings,  that  the  kingdom  of  God  was 
at  hand,  and  the  heavens  were  now  opened.  Ye" know,  those  sigh- 
ing in  the  bondage  of  sin,  the  publicans  and  sinners,  flocked  to 
Him,  and  to  these  He  proclaimed  deliverance  from  their  burden, 
the  gracious  forgiveness  of  their  sins.  Here  again  the  Lord  tells 
the  disciples  of  John  :  Ye  know,  according  to  the  prophets,  the 
Messiah  is  to  preach  the  Gospel  to  the  poor;  ye  see  here  a  multi- 
tude of  poor  gathered  around  me,  and  ye  do  hear  me  proclaiming 
to  them  the  acceptable  year  of  the  Lord.;  "go  and  shew  John  again 
those  things  which  ye  do  hear  and  see,"  and  be  ye  believing  and  not 
unbelieving. 

Of  one  more  prophecy  of  the  Scriptures  the  Lord  reminds  them 
saying:  "And  blessed  is  he.  wliosoever  shall  not  he  of  ended  in  me." 
Thus  we  read  in  the  118th  Psalm  :  "  The  stone  which  the  builders 
refused  is  become  the  head  stone  of  the  corner."  In  the  4th  chap- 
ter of  Acts  Peter  quotes  these  words  as  fulfilled  in  Jesus  of  Nazareth, 
saying  to  the  high  council :  "  Ye  rulers  of  the  people,  and  elders  of 
Israel,  this  is  the  stone  which  was  set  at  naught  of  you  builders, 
which  became  the  head  of  the  corner.  Neither  is  there  salvation  in 
any  other."  But  most  clearly  did  Isaiah  foretell  that  many  would 
be  offended  in  the  Messiah'.  In  the  53d  chapter  he  says  :  "  He  is 
despised  and  rejected  of  meli ;  a  man  of  sorrows,  and  acquainted 
with  grief :  and  we  hid  as  it  were  our  faces  from  him ;  he  was  des- 
pised and  we  esteemed  him  not."  And  more  directly  in  the  8th 
chapter  :  "  He  shall  be  for  a  sanctuary  ;  but  for  a  stone  of  stumb- 
ling and  for  a  rock  of  offense  to  both  the  houses  of  Israel,  for  a  gin 
and  for  a  snare  to  the  inhabitants  of  Jerusalem.  And  many  among 
them  shall  stumble,  and  fall,  and  be  broken,  and  be  snared,  and  be 
taken."  This  prophecy  was  repeated  by  Simeon  in  the  temple. 
Taking  the  child  Jesus  up  in  his  arms,  he  said  unto  His  mother: 
"Behold,  this  child  is  set  for  the  fall  and  rising  again  of  many  in 
Israel ;    and  for  a  sign    which    shall    be    spoken    against."      Jesus 


III.  Sunday  in  Advent.  27 

Christ  was  sent  for  the  salvation  of  Israel,  bnt  it  was  foretold  that 
He  Avould  be  a  stone  of  stumbling  to  many,  His  own  people  would 
despise  Him,  and  the  rulers  in  Israel  would  reject  Him. 

All  this  began  to  be  fulfilled  while  John  the  Baptist  was  yet 
living.  No  sooner  did  Christ  commence  to  preach  and  perform 
miracles  than  the  builders,  the  priests  and  scribes,  rejected  Him, 
and  many  of  the  })eople  took  offense  in  Him,  and  this,  too,  the  dis- 
ciples of  John  saw  and  heard,  this  prophecy  also  was  being  fulfilled 
in  Him. 

In  very  deed  the  jjord  gives  to  tiiese  men  a  thorough  answer  ; 
He  proves  to  them  beyond  a  question  that  He  is  the  Messiah,  and  at 
the  same  time  He  earnestly  warns  them  not  to  be  offended  in  Him, 
not  to  make  light  of  His  testimony,  but  to  acknowledge  and  to  re- 
ceive Him  as  their  Sfavior.  Thereupon  the  Lord  dismissed  them  ; 
for  now  they  could  make  no  other  conclusion  than  this:  He  that 
performs  the  works  and  preaches  the  doctrine  which  the  prophets 
foretold  of  tht;  Messiah  must  be  the  Hope  of  Israel ;  now  Jesus  of 
Nazareth  does  these  works  and  preaches  this  doctrine ;  therefore 
there  can  be  no  doubt  that  He  is  the  promised  One. 

When  the  disciples  of  John  had  departed,  the  Lord  proposed 
one  more  convincing  proof  to  the  people  that  He  is  the  Messiah. 
He  began  to  speak  of  John  the  Baptist,  and  concerning  him  He 
says  at  the  end  of  our  text :  "  Yea,  I  say  unto  you,  and  more  than  a 
yroplid.  For  this  is  he,  of  lohom  it  is  written,  Behold,  I  send  my 
messenger  before  thy  face,  which  shall  prepare  thy  way  before  thee.'" 
This  prophecy  was  recorded  by  Malachi,  the  last  of  the  prophets, 
and  it  plainly  foretold  that  one  Avould  come  who  would  prepare  the 
hearts  of  the  people  for  the  reception  of  the  Messiah,  and  here  the 
Lord  declares  that  this  prophecy  was  fulfilled  in  John.  From  the 
whole  office  of  John  it  is  evident  that  he  was  sent  to  be  a  way-pre- 
parer;  for  he  preached  repentance  unto  the  forgiveness  of  sins,  and 
continually  pointed  to  Christ  as  the  Kedeemer  and  Savior  of  the 
world.  For  this  reason  he  was  also  more  than  a  prophet.  The 
prophets  could  only  say  :  He  will  come  ;  but  John  could  say :  He 
standeth  among  you.  John  could  point  to  Him  with  the  finger 
saying:  This  is  He.    How  unmistakably  this  prophecy  w^as  fulfilled 


28  ///.  Sunday  in  Advent. 

in  John  is  also  evident  from  the  words  following  those  here  quoted 
by  the  Lord;  for  Malachi  continnes  :  "And  the  Lord  whom  ye  seek, 
shall  suddenly  come  to  his  temple,  even  the  messenger  of  tne  cove- 
nant, whom  ye  delight  in  :  behold,  he  shall  come,  saith  the  Lord  of 
hosts."  John  came  first,  but  Christ  followed  immediately  after, 
and  as  John  decreased,  Christ  increased. 

Let  me  impress  it  upon  your  minds  that  the  Lord  here  in  our 
Gospel  does  not  only  testify  that  He  is  the  promised  JNIessiah,  He 
proves  it  Avith  such  evidence  which  neither  man  nor  angel  can  re- 
fute. It  is  clear  as  day,  He  is  the  One.  No  one,  therefore,  has  any 
just  reason  not  to  accept  Him  as  the  Messiah  and  Savior.  But, 
alas!  even  unto  this  day  it  is  with  the  great  multitude  of  people  as 
the  Lord  gays  of  the  Jews  shortly  after  our  text:  "John  came 
neither  eating  nor  drinking,  and  they  say.  He  hath  a  devil.  The 
Son  of  man  came  eating  and  drinking,  and  they  say.  Behold  a  man 
gluttonous,  and  a  wine-bibber,  a  friend  of  publicans  and  sinners." 
The  great  mass  of  people  always  find  something  in  Christ  to  which 
they  object.  They  want  to,  and  will  find  some  reason  to  stand 
aloof  from  Him.  Some  take  exception  to  one  thing,  some  to 
another.  The  proud  take  exception  to  His  humility,  the  rich  to 
His  poverty.  Those  wise  in  their  own  cenceit  are  offended  at  the 
simplicity  of  His  Gospel,  to  the  selfrighteons  His  doctrine  of  grace 
is  a  stone  of  stumbling,  and  the  lovers  of  sin  hate  His  instruction. 

It  is  a  sight  which  fills  the  heart  of  every  lover  of  the  Lord 
with  sadness,  that  the  Gospel  of  Jesus  Christ  is  offensive  to  the  Avorld. 
at  large,  that  the  good  seed  finds  a  good  soil  only  with  a  very  small 
remnant,  but  even  this  sorrowful  observation  should  serve  to  con- 
firm our  hearts  in  the  faith  of  the  Gospel.  The  fact  that  the 
Gospel  is  so  repugnant  to  the  natural  man  and  yet  marches  in  tri- 
umph over  the  face  of  the  earth,  conquering  a  heart  liere  and  a 
company  of  souls  there,  is  a  proof  that  it  is  a  Word  of  divine 
power  given  unto  us  from  heaven.  But  this  same  truth  should  also 
teach  us  to  look  well  to  ourselves  and  to  watch  lest  our  own  hearts  be 
offended  in  Christ,  seeing  we  also  have  yet  the  fies'^  to  contend  with. 

Unto  us  the  light  of  revelation  shines  more  fully  than  it  did 
even  unto  John,  wherefore  the   Lord  says  :    "  He  that  is  least  in  the 


///.  Sunday  in  Advent.  29 

kingdom  of  heaven  is  greater  than  he,"  because  a  well  informed 
Christian  has  a  clearer  knowledge  of  Christ  and  His  work,  than  men 
could  have  before  His  work  was  finished.  And  since  He  has  re- 
vealed unto  us  the  fulness  of  His  grace,  let  us  not  reject  Him; 
let  us  not  close  our  hearts  against  Him  that  He  can  not  make  His 
abode  with  us.  Of  the  Jews  the  Lord  testified  :  "  If  I  had  not  done 
among  them  the  works  which  none  other  man  did,  they  had  not 
had  siu ;  but  now  have  they  both  seen  and  hated  both  me  and  my 
Father."  If  the  Jews  had  not  had  the  unquestionable  evidence 
that  He  was  the  promised  One,  they  would  not  have  had  the  terri- 
ble sin  of  knowingly  and  maliciously  rejecting  Him.  We  are 
placed  in  a  similar  situation.  AVe  knovv  that  Jesus  of  Nazareth  is 
the  One  that  was  to  come ;  we  know  that  He  is  come  into  the  world 
to  save  sinners,  and,  knowing  this,  let  us  see  that  He  may  not  say 
unto  us  in  the  day  of  judgment:  Ye  knew  that  I  had  come  to  save 
you,  but  ye  would  not. 

Remember  well  His  peculiar  word  of  promise  when  He  says  . 
"BLESSED  is  he,  whosoBver  shall  not  be  offended  in  me."  Yea  verily, 
is  that  man  blessed  who  is  not  offended  in  Christ,  who  receives  Him 
with  joy  and  abides  in  Him  alway.  He  is  blessed  in  his  faith,  be- 
cause in  Christ  he  has  the  propitiation  for  sin,  and  peace  with  God ; 
blessed  in  his  life,  because  sin  can  not  rule  over  him,  but  in  the 
power  of  Christ  he  gains  victory  on  victory  over  the  flesh ;  blessed 
in  his  afflictions,  because  the  Father  is  conforming  him  to  the  image 
of  His  Son ;  blessed  in  his  death,  because  by  it  he  enters  in  to  a 
better  life;  blessed  in  the  grave,  because  he  is  asleep  in  Jesus; 
blessed  in  his  resurrection,  because  he  wrll  rise  to  meet  the  Lord  in 
the  air. 

Consider  the  immutable  foundation  on  which  our  Christian 
faith  I'ests.  Our  Redeemer  is  the  Lord  of  heaven;  His  works  prove 
Him  such;  His  doctrine  nourishes  the  soul  with  imperishable  hope  ; 
in  Him  the  prophecies  of  old  are  yea  and  amen.  0  let  us  cleave 
unto  Him  and  not  turn  from  Him,  but  say  with  Simon  Peter : 
"  Lord,  to  whom  shall  we  go  ?  thou  hast  the  words  of  eternal  life. 
And  we  believe  and  are  sure  that  thou  art  that  Christ,  the  Son  of 
the  living  God."     Amen. 


IV.    SUNDAY    IN    ADVENT. 


Text:  And  this  is  the  record  of  John,  when  the  Jews  sent  priests  and 
Levites  from  Jerusalem  to  ask  him,  Who  art  thou  V  And  he  confessed, 
and  denied  not ;  but  confessed,  I  am  not  the  Christ.  And  they  asked  him, 
What  then  ?  Art  thou  Elias  ?  And  he  saith,  I  am  not.  Art  thou  that  pro- 
phet? And  he  answered.  No.  Then  said  they  unto  him.  Who  art  thou? 
that  we  may  give  an  answer  to  them  that  sent  us.  What  sayest  thou  of 
thyself?  He  said,  I  am  the  voice  of  one  crying  in  the  wilderness.  Make 
straight  the  way  of  the  Lord,  as  said  the  propliet  Esaias.  And  they  which 
were  sent  were  of  the  Pharisees.  And  they  asked  him,  and  said  unto  him. 
Why  baptizest  thou  then,  if  thou  be  not  that  Christ,  nor  Elias,  neither 
that  prophet?  John  answered  them,  saying,  I  baptize  with  water:  but 
there  standeth  one  among  you,  whom  ye  know  not ;  He  it  is,  who  coming 
after  me  is  preferred  before  me,  whose  shoe's  latchet  I  am  not  worthy  to 
unloose.  These  things  were  done  in  Bethahara  beyond  Jordan,  where 
John  was  baptizing. — John  1,  19-38. 

The  children  of  the  world  mould  their  opinions  with  regard  to 
religion  according  to  the  spirit  of  the  times.  They  shape  their  re- 
ligious beliefs  after  the  views  which  are  most  fashionable  and  popu- 
lar in  their  time  and  country,  and,  when  new  opinions  come  into 
vogue,  they  are  ready  to  adopt  and  to  praise  them.  They  are  like 
the  weather-cock,  turning  with  the  vvind  of  popularity  and  fashion- 
ableness,  and  many  professing  Christians  are  controlled  by  the  same 
spirit.  They  are  always  ready  to  adopt  the  ideas,  ways,  and  prac- 
tices which  take  best  with  the  mass  of  the  people,  and  they  do  not 
want  such  teachings  and  practices  which  are  hated  and  denounced 
by  the  world.  Even  among  preachers,  those  are  found  who  advo- 
cate the  principle  that  religion  should  progress  and  change  with 
the  times.  They  say,  if  one  thing  does  no  more  draw,  it  should  be 
dropped,  and  if  a  new  thing  comes  up  which  does  take  with  the 
masses,  it  should  be  adopted. 

(30) 


IV.  Sunday  in  Advent.  31 

But  those  three  men  at  Babylon,  Shadrach,  Meshach  and 
Abed-nego,  were  not  of  this  mind.  When  king  Nebuchadnezzar 
set  up  a  n^w  god  and  at  his  command  the  princes  and  the  mighty 
men  of  his  kingdom  fell  down  to  worship  this  new  god,  these  three 
men  would  not  bow  to  it  or  worship  it.  And  though  they  saw  that 
all  the  great  and  the  noble  did  it,  yet  they  did  not  accommodate 
themselves  to  the  multitude,  neither  did  they  yield  when  they  were 
bound  hand  and  foot  to  be  cast  into  the  fiery  furnace.  On  that 
great  festive  occasion,  the  dedication  of  this  new  god,  the  noblest 
and  mightiest  from  a  score  of  nations  were  assembled,  and  they  Avere 
all  weather-cocks  turned  by  the  wind  of  royal  favor,  eager  to  please 
the  king  by  bowing  to  a  new  god,  and  only  these  three  men  were  so 
"selfish  and  stubborn"  that  they  would  not  do  as  the  others  did. 
Did  not  that  multitude  have  reason  to  think  those  three  selfish  men 
deserved  death,  because  they  were  so  stubborn  as  to  refuse  to  do  as 
all  the  others  did  ? 

Yet  it  was  neither  selfishness  nor  stubbornness  with  those  three; 
they  only  sliowed  themselves  faithful  to  the  true  religion.  Every 
true  Christian,  who  has  come  to  a  lively  knowledge  of  divine  truth 
and  right,  cannot  swim  with  the  stream  of  popularity  and  fashion- 
ableness;  he  must  abide  by  the  Word  of  the  Lord,  or  he  will  cease 
to  be  a  Christian,     dead  fish    drift    down   stream    with   the 

CURRENT,  LIVE  FISH  SWIM  AGAINST  THE  CURRENT. 

Saving  faith  is  a  living  power  and  it  will  not  allow  the  tongue 
to  remain  silent,  it  will  prompt  unto  confessing  with  the  mouth. 
When  Peter  and  John  were  commanded  by  the  high  priest  "  not  to 
speak  at  all  nor  teach  in  the  name  of  Jesus,"  they  answered :  "  W^e 
cannot  but  speak  the  things  which  we  have  seen  and  heard." 
Though  the  prospect  of  a  violent  death  was  presented  to  them,  yet 
those  apostles  could  not  but  confess  Jesus  before  men.  And  why 
not?  Simply  because  the  fire  of  faith  was  Avithin  their  hearts.  A 
soldier  who  will  not  confess  himself  to  the  flag  to  which  he  has 
sworn,  and  will  not  fight  for  it,  is  not  a  faithful  soldier,  but  a 
traitor ;  and  whosoever  would  be  Christ's,  but  will  not  confess  Him 
before  men,  will,  when  the  hidden  things  of  darkness  are  brought 
to  light,  be  found  as  one  who  sought  the  honor  of  men    more    than 


32  I  V.  Sunday  in  Advent. 

the  honor  of  God,     To  awaken  our  hearts  unto  boldness  in  confess- 
ing Christ  let  me  to-day  speak  of  : 

John  the  Baptist,  as  a  Faithful  and  a  Fearless  Confessor. 
Let  us  consider  : 

I.     The  occasion  of  his  confession  ; 
II.     His  confession  of  himself  ; 
III.     His  defense. 

I. 

The  life  of  John  the  Baptist  was  a  very  extraordinary  one. 
When  he  was  bora  both  his  parents  were  old,  and  well  stricken  in  years. 
The  child's  birth  was  announced  by  an  angel  to  his  father  Zacha- 
rias  whilst  he  was  executing  the  priestly  office  in  the  temple,  and 
for  a  sign  of  the  truth  of  his  message  the  angel  said  unto  Zacharias  : 
"Behold,  thou  shalt  be  dumb,  and  not  able  to  speak  until  the 
day  that  these  things  shall  be  performed."  Before  John  was  born 
he  was  filled  with  the  Holy  Ghost,  and  on  the  day  of  his  circumci- 
sion, his  father  suddenly  received  his  speech  again. 

Extraordinary  was  also  John's  manner  of  life.  "He  was  in 
the  deserts  "  where  he  dressed  in  raiment  of  camels'  hair,  and  ate 
locusts  and  wild  honey.  When  the  time  had  come  in  which  he  was 
to  exercise  his  office  of  making  "  ready  a  people  prepared  for  the 
Lord, "  he  came  to  the  Jordan,  "preaching  the  baptism  of  repent- 
ance for  the  remission  of  sins."  ^o  man  had  preached  so  power- 
fully in  Israel  as  John  did  since  the  days  of  the  old  prophets. 
Therefore  his  words  created  a  commotion  throughout  the  whole  land, 
and  thousands  flocked  to  him  to  be  baptized  of  him.  This  drew  the 
attention  of  the  high  council  at  Jerusalem  to  John.  This  council 
was  the  highest  ecclesiastical  authority  in  the'land,  and  its  duty  was  to 
watch  over  the  temple  and  the  true  worship  of  God,  and  to  see  that 
no  new,  heretical  doctrines  and  practices  were  introduced.  Now 
the  preaching  of  John  was  something  new  and  baptizing  with  water 
something  unheard  of,  so  the  council  resolved  to  send  a  delegation 
of  priests  and  Levites  to  John  to  make  inquiry  of  him,  as  to  who 
and  what  he  was,  and  by  what  authority  he  introduced  these  new 
things.     This  action  of  the  members  of  the  high  council  would  have 


IV.  Sundaj!  in  Advent.  33 

been  right  and  good,  if  only  the  motive  and  object  had  been  right. 
They,  however,  did  it  not  from  zeal  for  the  honor  and  the  true  wor- 
ship of  God,  but  rather  to  promote  their  own  selfish  ends.  But 
whatever  the  motives  of  those  high-standing  men  may  have  been,  it 
was  certainly  not  a  mean  delegation  which  they  sent.  This  embas- 
sy was  composed  of  men  occupying  a  high  rank  in  society  and  they 
were  backed  by  the  highest  authority.  Before  this  august  and 
powerful  embassy  John  ''confessed,  and  denied  not,  hut  confessedJ" 
Be  it  emperor  or  king,  pope  or  bishop  ;  be  it  father  or  mother,  sister 
or  brother,  whenever  it  is  required,  the  Christian  is,  as  St.  Peter 
writes,  to  "  be  ready  always  to  give  an  answer  to  every  man  that 
4isketh  him  a  reason  of  the  hope  that  is  in  him.'"  Wherever  and 
whenever  it  is  required,  a  Christian  is  to  confess  Christ.  This  is  a 
plain  duty  and  I  will  at  present  not  enlarge  on  it. 

II. 

The  first  question  put  to  John  by  the  embassy  was  :  "  Wlio  art 
thou  ?  "  This  question  obliged  John  to  give  testimony  concerning 
himself.  If  John  had  not  known  it  before,  this  question  would 
have  obliged  him  to  look  to  himself  asking :  Who  art  thou  ?  Knowl- 
edge must  precede  confession.  No  one  can  confess  that  of  which 
he  knows  nothing.  We  must  first  know  ourselves  before  we  can 
give  testimony  of  ourselves,  and  we  must  first  know  Christ  before 
we  can  confess  Him.  Commonly  people  look  to  others  and  inquisi- 
tively ask :  Who  is  this  man  ?  or  what  is  that  woman  ?  Far  more 
important  is  it  to  ask  one's  own  self  :  Who  art  thou  ?  ''  Let  every 
man  prove  his  own  work,"  says  the  apostle.  To  know  one's  own 
self  that  is  beneficial.  Let  him  that  Avould  make  a  confession  look 
to  himself  and  ask  :  Who  art  thou  ?  Dost  thou  know  what  a 
Christian  must  confess  ?  Dost  thou  know  and  hold  the  pure  truth 
of  the  Gospel  of  Christ  ?  Art  thou  sure  that  what  thou  confessest 
is  the  truth  of  God  and  not  thine  opinion  only  ?  Let  him  that 
Avould  make  a  confession  look  to  himself  and  ask  :  Who  art  thou  ? 
Art  thou  prepared  to  make  a  faithful  confession?  Who  art  thou 
in  thy  faith  ?  Dost  thou  know  and  hold  Jesus  and  His  salvation  ^ 
Wlio  art  thou  in  thv    life   and    conversation  ?      Dost    thou    •'  walk 


34  IV.  Sunday  in  Advent. 

worthy  of  the  Lord  unto  all  pleasing,"  or  like  unto  those  of  whom 
Paul  wrote  with  "  weeping,  that  they  are  the  enemies  of  the  cross 
of  Christ  "  ?  To  be  true  and  faithful  confessors  we  must  know  that 
the  doctiine  which  we  confess  is  not  human  opinion,  but  God's 
truth,  and  this  truth  we  must  believe  in  all  sincerity  of  heart  and 
must  walk  agreeably  to  it. 

John  the  Baptist  did  know  who  and  what  he  was.  Without 
hesitating  he  answered  straightway  :  ^'- 1  am,  not  the  Christ.''^  The 
question  was  put  in  such  a  form  that  he  might  have  answered  in 
many  words,  but  he  understood  that  they  wanted  to  know,  whether 
he  claimed  to  be  the  Messiah,  and  he  answered  sti*aightforward  :  No. 
He  did  not  seek  evasions  and  equivocations,  they  did  not  need  to 
ask  him  twice,  his  answer  was  to  the  point.  80  they  ask  further  : 
^^Wliat  thenf  Art  tJion  Ftiasf  And  he  saith,  I  am  not."  The 
Jews  thought,  before  the  Messiah  would  come,  Elias  the  Tishbite, 
who  had  lived  in  the  times  of  Ahab,  would  himself  personally  return 
from  heaven.  This  was  an  error.  The  meaning  of  the  ancient 
prophecy  was  not  that  Elias  would  again  come  down  from  heaven, 
but  that  a  man  would  come  in  the  spirit  and  power  of  Elias.  This 
prophecy  was  fulfilled  in  John.  But  the  meaning  of  those  asking 
was  :  Art  thou  that  Elias  who  Avas  taken  to  heaven  in  a  fiery  chariot? 
Therefore,  not  to  be  misunderstood  by  them,  John  answered :  I  am 
not.  Again  they  ask  :  "Art  than  that  projjhet  f  And  he  answered, 
No.''  John  was  indeed  a  prophet,  and  more  than  a  prophet,  but 
here  again  the  Jevvs  were  laboring  under  an  error.  They  thought, 
when  the  Messiah  would  come.  He  would  be  accompanied  by  a  spe- 
cial pi^ophet,  and  these  men  wanted  to  know,  if  John  claimed  to  be 
that  prophet.  Therefore  he  again  answered  :  No,  I  am  not  the 
prophet  you  mean. 

Surely,  John  confessed  a  good  confession  before  that  high  and 
influential  embassy.  If  he  would  have  answered  them  according  to 
their  wish  and  liking  it  would,  doubtless,  have  brought  him  great 
earthly  advantage,  but,  though  they  would  have  offered  him  the 
whole  Roman  empire,  he  sent  them  away  with  No  and  Nothing. 
And  in  regard  to  this  he  did  not  leave  them  in  doubt.  He  used  no 
dubious  words,  but  spake  clear  and  plain.     They   did  not    need   tO' 


IV.   Sunday  in  Advent.  35 

study  over  his  answer,  whether  it  was  j)iped  or  harped.     That  trump- 
et in  the  desert  did  not  give  an  uncertain  sound. 

John's  confession  is  to  be  an  ensample  for  us.  What  we  are 
not  we  must  not  pretend  to  be.  John's  answers  were  short  and  dis- 
tinct :  No,  I  am  not.  He  was  not  a  hypocrite.  What  lie  was  not 
he  did  not  profess  to  be.  If  a  man  claims  to  be  what  he  is  not  that 
is  deceit  and  not  a  confession,  and  "  the  Lord  will  abhor  a  deceitful 
man."  Neither  was  John  enticed  by  honor  and  gain  to  deny  the 
truth.  Honor  and  gain  must  not  bind  the  tongue.  That  which 
we  know  to  be  God's  truth,  we  must  never  deny  for  the  sake  of  ex- 
pediency. We  must  steadfastly  confess  the  truth,  though  it  cost  us 
the  friendship  of  men  and  worldly  gain.  Manifold  are  the  advan- 
tages which  the  world  oifers  for  denying  God's  truth  :  the  wicked 
offer  their  friendship  ;  secret  societies,  their  assistance ;  errorists, 
honors  and  gratifications.  Be  not  enticed  thereby,  but  always  say  : 
That  which  I  know  to  be  God's  truth  I  will  also  confess  before  men, 
and  if  in  turn  I  must  experience  the  hate  of  men,  or  must  sustain 
worldly  loss,  yea  must  even  lose  the  earthly  love  of  those  nearest 
and  dearest  on  earth,  it  is  sufficient  unto  me  if  my  God  honor  me. 
"Moses  refused  to  be  called  the  son  of  Pharaoh's  daughter  ;  choos- 
ing rather  to  suffer  affliction  with  the  people  of  God,  than  to  enjoy 
the  pleasures  of  sin  for  a  season  ;  esteeming  the  reproach  of  Christ 
greater  riches  than  the  treasures  in  Egypt."  Better  far  to  lose  the 
whole  world,  than  to  deny  the  truth  of  God ;  for  whosoever  denies 
that  truth,  denies  Christ  Himself,  because  the  Lord  not  only  says  : 
"  Whosoever  shall  be  ashamed  of  me,"  but  also  adds,  "  and  of  my 
words,  of  him  shall  the  Son  of  man  be  ashamed,  when  he  shall 
come." 

Again,  as  John  put  his  confession  in  words  which  were  not 
dubious,  so  should  we  be  careful  to  use  words  which  may  not  be 
misunderstood.  This  is  an  important  point  in  our  times,  when 
dubiousness  of  confession  is,  so  to  say,  the  order  of  the  day.  Do 
you,  when  meeting  with  infidels,  make  such  concessions  to  them  as  to 
leave  them  under  the  impression  that  you  only  half  believe  the  Bible  ? 
Do  you  talk  of  religion  with  the  children  of  the  world,  but  in  such 
a  manner  that  they  think  you  in  no  great  earnest  about   it?      Are 


36  IV.  Sunday  in  Advent. 

you  wiieii  speaking  with  those  erring  in  the  doctrine  careful  not  to 
contrast  truth  and  error  too  sharply?  Alas!  that  so  many  pro- 
fessing Christians,  when  called  on  to  make  a  confession,  do  it  in 
words  giving  only  an  uncertain  sound.  Even  whole  church  bodies 
seek  after  formulas  to  which  different  parties  may  subscribe,  so  that 
in  words  they  agree  while  differing  widely  in  sentiment.  But  what 
is  this?  Certainly  double-dealing,  and  not  confessing.  John  did 
not  so.  When  those  questions  were  proposed  to  him,  he  might  have 
made  a  speech  of  an  hour  or  two,  so  that  they  who  were  sent  to  him 
would  have  stood  in  amazement  and  would  finally  not  have  known, 
whether  John  meant  to  say  yea  or  nay.  John's  answers  had  neither 
hooks  nor  crooks.  Our  confession  should  always  be  round,  sound, 
plain,  straightforward,  bearing  the  true  character  of  a  confession. 
If  a  skeptic  ask  you,  what  you  think  more  reliable,  science  or  the 
Bible,  and  you  make  many  words  to  demonstrate,  that  the  Bible 
might  be  explained  in  agreement  with  science,  will  not  such  a  con- 
fession, or  rather  denial,  serve  only  to  strengthen  that  man  in  his 
infidelity?  We  Christians  must  not  only  "be  ready  always  to  give 
an  answer  to  every  man  thatasketh  us  a  reason  of  the  hope  that  is  in 
us,"  but  we  should  also  give  that  answer  in  such  a  way  as  to  leave  no 
doubt  concerning  what  we  do  and  what  we  do  not  believe,  so  that, 
though  our  testimony  be  rejected,  it  may  leave  a  sting  in  the  con- 
sciences of  the  enemies  of  the  truth. 

So  John  did  ;  for  after  confessing  what  he  was  not,  he  also 
frankly  confessed,  what  he  was  :  ''  /  am  the  voice  of  one  crying  in 
the  wilderness,  Make  straight  the  way  of  the  Lord,  as  said  the  proph- 
et Esaias."  Remarkable  I  When  a  chance  was  given  to  John  to 
claim  honor  for  himself  he,  we  might  almost  say,  gruffly  said 
no,  but  called  on  to  say,  what  he  was  he  answered  in  words  of  the 
Scriptures:  '^  I  am  the  voice  of  one  crying  in  the  wilderness."  John 
did  not  make  himself  more,  but  he  did  also  not  make  himself  less 
than  he  was.  Por  himself  he  claimed  no  honor,  but  what  God  had 
made  him  that  he  freely  confessed.  We  should  freely  confess  what 
we  are  not,  but  we  should  also  not  deny  what  God  has  made  us  and 
has  given  unto  us.  This  every  true  Lutheran  will  do.  It  is  fre- 
qnently  said  of  us  lAitherans,  that  we  are  proud    and    want    to   be 


IV.  Sunday  in  Advent.  37 

better  than  others.  This  saying  is  not  true.  In  ourselves  we  are 
not  a  whit  better  than  others ;  for  we  are  children  of  Adam  as  well 
as  others,  but  this  we  do  say  that  God  has  given  to  our  Church  the 
pure  doctrine  of  His  Word,  not  because  of  our  merit,  but  because 
of  His  mercy.  Of  ourselves  we  say  that  we  are  children  of  Adam 
as  well  as  the  barbarians  are,  but  of  God's  doings  we  say  that  He 
has  given  us  the  knowledge  of  His  truth,  although  we  deserved  it 
not.  And  this  is  to  be  our  constant  confession  that  we  are  nothing, 
and  that  "the  Lord  hath  done  great  things  for  us,"  in  order  that 
men  may  see  that  we  seek  not  our  own  honor,  but  the  honor  of  God, 

This  too  is  noteworthy  in  John's  confession  that  he  was  not 
backward  in  confpssing  that  very  truth  which  he  knew  to  be  most 
offensive  to  them  that  were  sent  to  him.  He  says  :  ''Make  straight 
the  way  of  the  Lord.''  They  that  were  sent  were  of  the  Pharisees, 
who  trusted  in  themselves  that  they  were  pious,  but  John  plainly 
told  them,  they  were  not  lit  for  the  kingdom  of  heaven,  they  must 
turn  to  repentance  and  look  for  salvation  to  the  one  coming  after 
him.  Our  modern  expediency  men  would  sa}^,  John  might  have 
known  that  this  would  offend  those  men,  as  it  also  did.  John  did  not 
go  by  expediency.  We  must  never  aim  to  conceal,  or  to  avoid  con- 
fessing those  truths  which  are  most  offensive  to  people.  A  true 
physician  will  prescribe  to  each  patient  the  remedy  which  will  cure 
his  ailing,  let  it  taste  never  so  bitter.  We  should  always  be  intent 
on  setting  those  truths  befoi-e  men  which  are  most  needful  to  them, 
and  if  they  will  not  receive  them  we  shall  be  without  re,gponsibility. 

And  what  I  if  men  will  not  receive  our  testimony  ?  If  they 
hate  us  and  persecute  us  because  of  the  confession  of  the  truth? 
John  the  Baptist's  head  was  carried  to  king  Herod  in  a  charger, 
but  from  the  confession  of  the  truth  he  did  not  waver.  In  the  world 
the  confession  of  the  truth  brings  evil  reward,  but  we  seek  our 
reward  not  in  this  world,  yea  rather,  we  look  not  for  any  reward, 
but  because  in  Christ  Jesus  we  have  the  forgiveness  of  sin,  life  and 
salvation,  therefore,  we  confess  Him  and  His  truth  before  men. 

III. 

This  confession  of  John  Avas  not  pleasing  to  the  members  of 
that  august  embassy,  and  they  now  began   to  assail    his    preaching 


38  IV.  Sunday  in  Advent. 

and  his  practice  ;  for  "  tJtei/  asked  Mm,  and  said  unto  him,  Why  bap- 
tizest  thou  then,  if  thou  l>e  not  that  Christ,  nor  Elias,  neither  that 
prophet  f  I'hey  clearly  meant  to  say  :  If  thou  art  neither  Christ  nor 
a  prophet  thou  oughtest  to  know  that  thou  owest  subjection  and  an 
account  of  thy  doings  to  the  priests  at  Jerusalem,  thy  spiritual  su- 
periors, and  how  canst  thou  without  their  permission  or  sanction 
introduce  this  new  thing  of  baptizing  with  water  for  the  remission 
of  sins?  They  accuse  him  of  transgressing  God's  order  and  of 
bringing  up  a  new  and  heretical  thing.  This  wns  a  grave  accusa- 
tion ;  for  it  is  not  allowable  that  a  single  man  should  undertake  ar- 
bitrarily to  change  a  single  ceremony  in  the  church,  much  less  to 
introduce  a  new  sacrament. 

But  John  knew  of  whom  he  was  called  and  he  had  a  ready  an- 
swer. "/  haytize  irith  loater  :  hut  there  standeth  one  among  you, 
whom  i/e  know  not  :  tie  it  is,  who  coming  after  me  is  preferred  hefore 
me,  whose  shoe's  latrhet  I  am  not  worthy  to  unloose.''  He  said:  I 
need  not  to  be  authorized  by  the  high  council  at  Jerusalem.  I  have 
my  authority  from  Him,  who  is  coming  after  me  and  wlio  was 
'before  me.  I  am  the  servant.  He  is  the  Lord  ;  I  apply  the  water, 
He  works  the  forgiveness  of  sin.  John  had  the  authority  of  the 
God-man  ;  for  Jesus  Christ  was  liorn  after  John  and  yet  He  was 
before  John,  and  God  Himself  bare  witness  to  the  truth  of  John's 
testimony,  when  at  the  baptism  of  Jesas  the  heavens  were  opened, 
the  Spirit  descended  and  abode  on  Him  and  the  Father  said  :  "  This 
is  my  beloved  Son,  in  whom  I  am  well  pleased."  Well  might  John 
baptize  for  the  remission  of  sins,  because  he  did  it  by  the  command 
of  Him  who  vvas  come  to  earn  forgiveness  for  sinners  and  who  had 
the  authority  to  institute  new  means  through  which  to  impart  Hi^ 
forgiveness  unto  men. 

After  this  One  those  priests  and  Levites  ought  to  have  inquired 
that  they  might  have  learned  to  know  Him,  but  they  did  not.  John's 
preaching,  was  not  pleasing  to  them  and  they  had  no  inclination  to 
inquire  after  Him  by  whom  John  was  sent. 

Art  thou  like  unto  them  ?  Dost  thou  know  Jesus  Christ,  or  is 
He  yet  a  stranger  unto  thee  ?  He  is  thy  brother,  partaker  of  thy 
flesh  and  bone,  and  dost  thou  not  know  Him  ?      He  laid  down   His 


IV.  Sunday  in  Advent.  39 

life  for  thee,  becoming  obedient  unto  the  shameful  death  of  the 
cross,  and  thou  knowest  Him  not  ?  He  has  earned  for  thy  soul  the 
cleansing  from  sin  by  His  blood,  and  thou  knowest  Him  not  ?  He 
came  to  thee  in  holy  baptism  to  establish  a  covenant  of  grace  with 
thee,  and  dost  thou  not  know  Him  ?  0  haste,  and  employ  all  means 
to  learn  to  know  Him,  Hear  His  AVord,  search  the  Scriptures,  call 
on  His  name  for  the  light  of  His  Spirit,  and  thou  shalt  experience 
the  blessedness,  whereof  He  speaks  in  His  prayer :  "  This  is  life 
eternal,  that  they  might  know  thee  the  only  true  God,  and  Jesns 
Christ,  whom  thou  hast  sent."  And  if  thou  knowest  Him  then  con- 
fess Him  before  men,  and  strive  to  become  ever  more  familiar  with 
Him,  and  He  will  know  thee  and  will  own  thee  and  will  do  for 
thee  what  .He  promised  to  His  own  saying:  "And  1  give  unto  them 
eternal  life,  and  they  shall  never  perish,  neither  shall  any  man  pluck 
them  out  of  niv  hand."     Amen. 


CHRISTMAS. 


FiKST  Sekmon. 

Text  :  And  it  came  to  pass  in  those  days,  tbat  there  Avent  out  a  decree 
from  Cesar  Augustus,  that  all  the  -world  should  be  taxed.  (And  this  taxing 
was  first  made  when  Oyrenius  was  governor  of  Syria.)  And  all  went  to  be 
taxed,  every  one  into  his  own  city.  And  Joseph  also  went  up  from  Galilee,, 
out  of  the  city  of  Nazareth,  into  Judea,  unto  the  city  of  David,  which  is 
called  Bethlehem  ;  (because  he  was  of  tlie  house  and  lineage  of  David)  ■•  to 
be  taxed  with  Mary  his  espoused  wife,  being  great  with  child.  And  so  it 
was,  that,  while  they  were  there,  the  days  were  accomplished  that  she 
should  be  delivered.  And  she  brought  forth  her  first-born  son,  and 
wrapped  him  in  swaddling  clothes,  and  laid  him  in  a  manger ;  because 
there  was  no  room  for  them  in  the  inn.  And  there  were  in  the  same  country 
shepherds  abiding  in  the  field,  keeping  Avatch  over  their  flock  by  night.. 
And,  lo,  the  angel  of  the  Lord  came  upon  them,  and  the  glory  of  the  Lord 
shone  round  about  them  :  and  they  Avere  sore  afraid.  And  the  angel  said- 
unto  them.  Fear  not :  for,  behold,  I  bring  you  good  tidings  of  great  j  oy 
which  shall  be  to  all  people.  For  unto  you  is  born  this  day,  in  the  city  of 
David  a  Savior,  Avhich  is  Christ  the  Lord.  And  this  shall  be  a  sign  unto- 
you;  Ye  shall  find  the  babe  Avrappcd  in  SAvaddling  clothes,  lying  in  a  man- 
ger. And  suddenly  there  Avas  Avith  the  angel  a  multitude  of  the  heavenly 
host  praising  God,  and  saying.  Glory  to  God  in  the  highest,  and  on  earth, 
peace,  good  Avill  toward  men.     Liike  2,  1-14. 

The  birth  of  Jesus  Christ,  the  Son  of  God,  by  the  Virgin  Mary- 
is  the  most  important  event  which  ever  transpired  since  the  "w^orld 
began,  neither  Avill  it  find  its  equal  until  time  shall  end.  The  night 
in  which  the  Sun  of  righteousness  arose  in  Bethlehem  is  blessed 
above  all  nights :  blessed  in  the  heavens  above,  blessed  on  the  earth 
beneath,  blessed  in  time,  blessed  in  eternity.  In  that  night  shone 
forth  the  good  Avill  of  the  Father,  the  love  of  the  Son,  the  benignity 
of  the  Holy  Ghost.  The  deed  which  God  did  in  that  night  is  the 
astonishment  of  the  angels,  the  terror  of  the  devils,  the  salvation  of 
men.     In    that  night  was  brought  in  the   First-begotten  into  the 

(40) 


Christmas.  41 

world,  of  whom  it  was  said :  "  And  let  all  the  angels  of  God  wor- 
ship him."  In  that  night  the  wonder  of  wonders  transpired  :  God 
Himself  is  become  man.  In  that  night  a  child  was  born  in  whose 
tiny  body  dwelt  "all  the  fullness  of  the  Godhead  bodily."  The 
Almighty  and  Infinite  is  become  an  infant.  The  Eternal  One,  who 
alone  inscribes  the  names  of  them  that  shall  be  into  the  book  of  the 
living  and  when  the  hour-glass  of  their  time  has  run  down  blots 
them  out  again,  did  in  that  night  insert  His  own  name  into  the  roll 
of  mortals.  In  that  night  the  Immaculate,  before  whom  the  heavens 
are  not  clean,  took  upon  Himself  the  form  of  sinful  flesh,  and  now 
we  sinful  mortals  are  called  His  brothers  and  sisters.  In  that  night 
He  was  born  who  took  uj^on  His  shoulders  all  the  sins  of  all  men 
and  found  a  fount  of  righteousness  copious  enough  to  justify  the 
world  before  (xod  and  the  Father. 

0  an  important  night!  a  blessed  night  I  a  holy  night!  a  night 
without  an  equal !  The  company  of  the  elect  together  with  all  the 
hosts  of  the  heavens,  the  cherubim  and  seraphim,  the  thrones  and 
dominions,  the  principalities  and  powers  from  eternity  to  eternity 
shall  sing  of  the  deed  done  in  that  night  and  shall  not  sufficiently 
praise  it.  We,  too,  stammer  infantile  thanks  unto  Him  for  this 
amazing  deed,  and,  though  our  highest  praises  are  inadequate,  yet 
we  know  that  they  are  pleasing  unto  Him;  for  He  has  come  to  be 
our  Savior.  This  is  what  I  would  to-day  awaken  in  your  hearts  : 
faith,  trust,  and  confidence  in  Him  as  your  Savior.  But  not  only 
the  great  mysteries  of  His  incarnation  are  qualified  to  enkindle  our 
faith,  specially  attractive  and  edifying  are  also  the  smaller  circum- 
stances of  His  birth.  Permit  me,  therefore,  to-day  to  picture  to  you  : 
The  Kindness  and  Love  of  Jesus  Christ  Shining  Forth 
FROM  the  Smaller  Circumstances  of  His  Bikth. 

The  life  of  our  Lord  Jesus  Christ  upon  earth  is  very  distinct 
from  that  of  all  other  men.  He  alone  could  say  :  "Which  of  you 
convinceth  me  of  sin  ?  "  In  the  world's  history  many  great  ones  of 
the  earth  are,  indeed,  represented  as  men  of  sterling  character  and 
great  deeds,  but  if  we  examine  the  various  circumstances  of  their 
life,  small  events,  and  particularly  their  conduct  in  private  life,  we 
soon  find  that  those  great  men,  famed  for  virtues,  were  by  no  means 


42  Christmas. 

without  faults,  yea,  perhaps  were  addicted  to  degrading  vices.  Not 
so  with  our  Lord  Jesus  Christ.  He  came  into  the  world  to  be  the 
Savior  of  sinners,  and  not  only  the  great  and  important  events  of 
His  life  demonstrate  this,  also  small  circumstances,  occurrences  ap- 
parently insignificant,  they  all  correspond  with  His  office  and  con- 
tain sweet  consolation  for  the  sorrowing  hearts  of  penitent  sinners. 
He  did  not  make  a  step,  He  did  not  speak  a  word,  He  did  not  do  an 
act  which  does  not  tell  us  that  He  is  the  Friend  and  Savior  of  sin- 
ners. Indeed,  if  we  examine  the  small  occurences  of  His  life  we 
are  greatly  strengthened  in  our  faith  a"ud  our  hearts  are  made  warm 
in  love  toward  Him.  Permit  me  to  prove  this  from  the  history  of 
His  birth. 

The  journey  of  His  parents  from  Nazareth  to  Bethlehem  already 
contains  a  very  comforting  circumstance.  According  to  the  coun- 
sel of  God  this  journey  had  to  be  performed,  in  order  that  the 
prophecy,  Jesus  should  be  born  in  Bethlehem,  might  be  fulfilled ; 
but  whilst  on  other  occasions  God  repeatedly  sent  command  to 
Joseph  by  an  angel  it  is  remarkable  that  this  journey  was  brought 
about  by  a  decree  of  Cesar  Augustus.  Yet  unborn  Jesus  subjected 
Himself  to  the  command  of  the  emperor,  and  thus  indicated  that 
He  would  be  under  the  law.  God  could  very  easily  have  brought 
Mary  to  Bethlehem  without  its  being  done  in  obedience  to  the  law, 
but  it  was  to  be  in  obedience  to  the  law  that  even  from  this  small 
•circumstance  we  might  learn,  this  child  was  to  be  under  the  law  to 
redeem  us  from  the  curse  of  the  law,  "  that  we  might  receive  the 
adoption  of  sons.'"  He  became  a  servant  on  earth,  subject  even  to 
human  authority,  that  we  might  be  made  sovereign  lords  in  the 
kingdom  of  heaven. 

The  infant  in  the  stable  was  a  prince  by  birth.  His  mother 
Mary,  as  well  as  His  foster-father  Joseph,  were  of  the  royal  lineage 
of  David.  This  is  a  proof  that  He  is  the  One  who  had  been  prom- 
ised ;  for  unto  David  God  had  said  :  "  I  will  set  up  thy  seed  after 
thee,  and  I  will  establish  the  throne  of  his  kingdom  forever."  This 
promised  eternal  king  is  Christ ;  for  He  sits  on  the  throne  of  David 
abiding  King  forever.     But  He  was  a  prince  without  any  civil  right 


Christmas.  43 

to  the  inheritance  of  a  kingdom  and  without  the  least  prospects  of 
ever  obtaining  scepter  and  crown  ;  for  his  foster-father  Joseph  was 
a.  carpenter  and  not  a  king.  He  was  not  to  be  a  worldly  king,  and 
never  came  to  be  one.  But  why  was  He  a  prince  without  a  lawful 
claim  to  the  inheritance  of  a  throne  ?  Surely,  any  one  who  is  to 
be  a  king  and  does  not  inherit  a  kingdom  must  conquer  one.  Christ 
was  a  prince  by  lineage,  but  without  a  civil  right  of  succeeding  to 
a  throne  betokening  thereby  that  He  came  to  establish  a  kingdom 
by  conquest.  And  He  did  conquer  a  kingdom.  He  invaded  Satan's 
kingdom  and  took  from  him  his  Sjwil,  and  now  He  rules  as  the 
King  of  grace  with  the  scepter  of  grace  over  all  thof^e  souls  which 
hunger  and  thirst  after  the  grace  of  God.  In  civil  right  He  had  no 
more  any  claim  to  the  throne  of  His  father  Solomon,  but  He  con- 
quered a  kingdom,  and  if  He  was  strong  enough  to  deliver  our  souls 
which  Satan  had  bound  with  such  strong  fetters.  He  is  also  able  to 
preserve  them  unto  life  everlasting. 

The  child  Jesus  was  a  prince  by  birth,  but  a  very  poor  prince 
indeed.  Of  the  riches  of  Solomon  nothing  descended  to  Him.  He 
was  born  as  lowly  as  ever  u  beggar's  child  can  be  born.  What  His 
poverty  signifies,  Paul  declares  when  writing  to  the  Corinthians  : 
"  Ye  know  the  grace  of  our  Tjord  Jesus  Christ,  that,  though  he  was 
rich,  yet  for  your  sakes  he  became  poor,  that  ye  through  his  pover- 
ty might  be  rich."  We  were  poor,  poor  in  our  souls,  poor  in  God, 
poor  in  heaven,  and  He  became  poor  on  earth,  poor  in  money,  poor 
in  friends,  poor  in  joy,  to  earn  for  us  the  fatness  of  His  house,  the 
friendship  of  the  angels,  the  pleasures  of  the  new  Jerusalem. 
Through  His  temporal  poverty  eternal  riches  are  ours.  He  brings 
us  not  gold,  not  silver,  but  He  brings  us  the  white  linen  of  right- 
eousness before  God. 

Jesus  was  born  in  a  village.  At  present  the  place  numbers 
about  2,000  inhabitants  and  in  all  likelihood  it  was  not  very  much 
larger  at  that  time  ;  for  the  prophet  Micah  says  :  "  But  thou,  Beth- 
lehem Ephratah,  though  thou  be  little  among  the  thousands  of 
Judah,  yet  out  of  thee  shall  he  come  forth  unto  me  that  is  to  be 
ruler  in  Israel."  Why  did  He  prefer  to  be  born  in  a  village  rather 
than  in  a  splendid  city  ?     In  a  village  He  was   more   easily   found 


44  Ohridnms. 

than  in  a  city.  To  find  a  stranger  in  a  large  city  is  often  not  easy 
and  who  could  find  an  infant,  as  yet  without  a  name,  in  a  city  like 
Richmond  ?  Christ  was  born  in  a  village  where  He  was  easily  found, 
because  He  desires  to  be  found  by  every  one.  The  shepherds  did 
not  need  to  wander  about  long  to  find  Him ;  for  the  town  was  not 
large.  Thou,  too,  needest  not  wander  about  far,  if  thou  wouldst 
find  Him,  for  He  is  the  King  of  glory  who  cometh  unto  thee,  the 
good  Shepherd  who  seeks  thee.  Seeking  some  one  in  a  large  city 
you  are  in  anxiety  about  finding  him.  Seeking  Jesus  you  need  be 
in  no  such  anxiety.  He  comes  to  you  even  at  this  Christmas-day.. 
See,  that  you  receive  Him  kindly.  He  is  worthy  of  a  kind  recep- 
tion ;  for  He  brings  you  the  bread  of  life,  even  as  the  name  of  His 
birthplace  indicates. 

Bethlehem  is  the  name  of  Christ's  birthplace  wliich  means  : 
Bread-house,  or  House  of  Bread.  Around  Bethlehem  much  grain 
was  raised,  whence  its  name.  It  is  significant  that  Christ  was  born 
in  a  village  with  this  name.  All  works  of  God  agree  in  harmonious 
symmetry.  Fitly  is  He  born  in  Breadhonse  who  is  the  Bread  of 
life.  He  says:  "  I  am  the  bread  of  life:  he  that  cometh  to  me 
shall  never  hunger."  As  natural  bread  is  the  nourishment:  of  the 
body,  so  Christ  is  the  nourishment  of  the  soul.  The  soul  in  which 
Christ  dwells  is  satiated,  its  desires  are  stilled.  Natural  bread 
satiates  the  body  for  a  time,  Christ  satiates  the  soul  forever.  He 
that  partakes  of  natural  bread  will  hunger  again,  but  the  soul  that 
partakes  of  this  Bread  of  life  will  hunger  no  more,  even  as  the 
Lord  said  to  the  Jews  :  "T  am  the  living  bread  which  came  down 
from  heaven  :  if  any  man  eat  of  this  bread,  he  shall  live  forever  :. 
and  the  bread  that  I  will  give  is  my  fiesh  which  I  will  give  for  the 
life  of  the  world."  Jesus  is  so  precious  a  food  for  the  soul  as  both 
to  satiate  it  and  to  give  it  strength  and  vitality  to  live  forever.  The 
soul  which  partakes  of  this  food  cannot  die,  because  its  food  is  a 
living  food.  At  Christmas  you  give  sweetmeats  to  your  children 
and  friends  ;  do  not  let  your  own  souls  starve,  but  feed  them  with 
the  bread  which  came  down  from  heaven  that  they  may  be  filled 
with  life  and  light  and  joy.  Behold,  the  love  of  the  Father  in 
sending  tliis  living  bread  down  from  heaven.     Do  not,  do  not    des- 


Christnias.  45 

pise  His  love,  but  take  aud  eat.  Why  I  the  whole  earth  is  llo^Y  be- 
come a  Bethlehem,  a  Breadhouse.  The  bread  of  life  is  scattered 
among  all  nations,  and  would  you  let  your  souls  starve  in  such  great 
affluence  ?  Because  He  came  to  be  the  food  of  our  souls  this  Child 
was  not  only  born  in  Bethlehem,  the  Breadhouse,  He  was  also  laid 
in  a  manger.  That  which  is  put  in  a  manger  is  not  put  there  for 
safe  keeping,  but  to  serve  as  food.  0  let  Him  not  complain  :  I  am 
the  bread  of  life,  but  no  man  desires  me.  Rather  say  unto  Him  : 
Lord,  I  am  an  hungered,  feed  me.  And  let  no  one  be  bashful  in 
stretching  forth  his  hand  for  this  bread;  for  in  order  that  no 
hungry  soul  might  be  abashed  by  the  sense  of  its  un  worthiness  He 
was  born  not  in  a  palace,  but  in  a  stable. 

Jesus  Av*g  born  in  a  stable.  We  are  not  to  pity  Him  on  account 
of  this.  We  should  rather  rejoice  over  it ;  for  it,  too,  affords  sweet 
consolation.  If  a  common  man  is  to  enter  a  kingly  palace  his  heart 
palpitates  and  his  feet  are  loth  to  ascend  the  marble  steps,  particu- 
larly if  his  dress  is  torn  and  soiled,  but  who  is  afraid  to  enter  a 
stable  ?  Some  are ;  the  proud  are  ;  they  fear  to  soil  their  finery. 
So  the  selfrighteous  will  have  nothing  of  Christ's  righteousness,  be- 
cause they  think  themselves  clean,  or  clean  enough  without  being 
washed  by  Him,  but  unto  us  who  know  our  uncleanness  before  God 
that  stable  is  a  welcome  shelter.  If  He  had  been  born  in  a  stately 
palace  we  might  think.  He  had  come  only  for  noble  and  well  dressed 
people,  to  such  whose  consciences  are  not  soiled  with  flagrant  sin, 
but  being  born  in  a  stable,  an  unclean  place,  surely  represents  Him 
as  coming  to  the  unclean.  He  was  born  in  an  unclean  place,  be- 
cause He  came  to  take  upon  Himself  our  uncleanness.  Soiled  and 
ragged  clothes  are  not  a  hindrance  in  entering  a  stable.  If  your 
soul  is  soiled  by  Avickedness  and  your  heart  rent  by  remorse,  do  not 
dread  to  go  to  Jesus  and  to  cast  down  your  sins  at  His  feet ;  for  He 
is  come  to  bear  our  iniquity.  Or  do  you  perhaps  say,  your  con- 
science is  too  badly  scarred,  your  soul  too  much  soiled  ?  Surely, 
the  deeper  the  sense  of  your  abjectuess,  the  more  should  it  drive 
you  to  the  stable.  Does  your  conscience  say  that  you  are  an  out- 
cast ?  Aye,  but  where  do  the  outcasts  find  refuge  ?  Do  not  those 
who  must  shun  the  eves  of  men  find  shelter  in    stables!"      Jesus    is 


46  Christmaf:. 

born  in  a  stable.  He  is  come  to  save  sinners.  From  his  holy 
sanctuary  on  high  He  came  to  the  unclean  place  of  this  earth  to 
cleanse  the  unclean. 

Does  sin  appear  before  your  view 
Of  scarlet,  or  of  crimson  hue  ? 
If  black  as  hell,  why  should  you  doubt  ; 
He  will  in  no  vvise  cast  you  out. 

Does  He  save  sinners  ?  Will  He  not  cast  out  ?  O  let  me  seek 
Him!  But  where  is  He  found?  That  stable  is  decayed  long- 
since.  Shall  I  climb  to  mountain  lops?  Shall  I  sail  to  the  utter- 
most parts  of  the  sea  ?  My  friend,  you  will  find  Him  in  His 
swaddling  clothes.  He  was  not  wrapped  in  costly  silks,  an  article 
which  only  the  Avealthy  can  have,  He  was  wrapped  in  linen  cloth 
as  new  born  babes  in  warm  countries  generally  are.  A  very  com- 
mon article  Avhich  every  one  can  obtain.  Even  so  now  He  is 
wrapped  in  an  article  common  and  cheap  :  the  Word  and  the  sac- 
raments. Bibles  are  cheap,  the  church-doors  are  open  for  every 
one,  the  sacraments  cost  no  money  :  "  whosoever  will,  let  him  take 
the  water  of  life  freely."  "He  that  believeth  and  is  baptized  shall 
be  saved."  Behold,  hoAv  excellen.t  His  love  I  Hold  His  wrappings 
and  you  have  Him.  Hear  His  Word,  use  the  sacraments,  grasp  His 
promises  and  you  shall  not  fail  to  find  Him,  and,  having  Him,  you 
have  the  light  of  life. 

Therefore  was  He  born  in  the  night,  because  He  is  come  to  be 
the  light  of  the  world.  Fitly  in  the  night ;  for  night  it  was  in  the 
hearts  of  men.  All  nations  were  Avalking  in  idolatry  and  blind- 
ness, in  vice  and  hopelessness.  Night  it  remains  in  the  heart  until 
Jesus  comes  and  kindles  in  it  the  light  of  faith  and  hope.  Like  a 
wanderer  in  a  dark  night,  becoming  aware  that  he  is  in  the  wrong 
way,  but  not  being  able  to  see  and  not  knowing  in  which  direction 
to  turn,  becomes  more  and  more  bewildered  and  cannot  help  him- 
self, so  is  man  without  Jesus.  Without  Him  man  must  walk  in 
uncertainty.  His  conscience  does,  indeed,  tell  him  that  he  is  not 
in  the  right  way  to  communion  with  God,  but  knowing  nothing  of 
a  safe  and  sure  Avay,  he  can  not  but  walk  in  uncertain,  evil  and 
pernicious  ways.     Therefore    the  heathen  sought    help    from   their 


Christmas.  47 

idols  and  inquired  for  light  from  sorcerers  and  divicers  on]}'  to 
sink  into  deeper  darkness.  But  in  Bethlehem  has  arisen  the  "  true 
Light,  which  lighteth  every  man  that  cometh  into  the  world." 
Seek  ye  light  ?  Seek  it  not  in  yourselves.  Reason  is  a  light  for 
the  life  that  now  is,  but  of  the  world  to  come  it  knows  nothing  cer- 
tain. Seek  ye  light  ?  Seek  it  in  Him  who  says  :  "  I  am  the  light 
of  the  world :  he  that  followeth  me  shall  not  Avalk  in  darkness,  but 
shall  have  the  light  of  life."  Keceive  the  light  Avliich  shone  forth 
in  Bethlehem,  and  it  will  be  a  light  unto  you  even  in  the  valley  of 
the  sliadow  of  deatli. 

This  Light  sent  His  messengers  that  very  night  to  turn  the 
darkness  into  light.  This  heavenly  light  of  the  angels  bright  did 
not  shine  in  a  temple  or  a  walled  city,  it  appeared  to  the  shepherds 
in  the  open  field,  in  token  that  this  child  is  He  of  whom  the  Lord 
said  by  the  prophet :  '''  I  will  give  thee  for  a  light  to  the  Gentiles, 
that  thou  mayest  be  my  salvation  unto  the  end  of  the  earth." 
There  is  no  place  unto  which  the  rays  of  this  light  had  never  pene- 
trated. Brightly  does  it  shine  over  us  in  this  far  western  land. 
Be  glad  and  rejoice  in  this  light,  all  ye,  that  love  the  light  more 
than  darkness. 

I  have  endeavored  to  set  forth  that  even  the  smallest  circum- 
stance of  Christ's  birth  pictures  Him  as  our  Savior.  It  is  but  an 
attempt ;  for  in  Him  the  smallest  is  too  deep  for  human  under- 
standing and  too  high  for  human  speech.  Remember  the  little  that 
has  been  said,  and  rejoice  that  we  have  a  Savior  whose  every  act  is 
full  of  comfort  and  consolation  for  the  soul.     Amen. 


CHRISXIVIAS. 


Second  Sermon. 
Text  :  Luke  2,  1-14. 

When  Moses  reviewed  the  great  deeds  which  the  Lord  had  done 
for  the  people  of  Israel,  he  was  filled  with  the  admiration  of  Grod's 
mercy  and  goodness  and  he  exclaimed  :  "  Yea,  he  loved  the  people." 
When  we  consider  the  deed  of  God  which  this  day  commemorates 
we  cannot  otherwise  than  be  filled  Avith  the  admiration  of  God's 
condescending  love,  and  we  are  constrained  to  open  our  lips  and  to 
say  :  Yea,  He  loved  the  world,  loved  it  with  a  divine  and  everlast- 
ing love.  Since  the  Word  was  made  flesh,  since  God  is  born  man 
we  can  no  more  doubt  the  love  of  God  toward  us. 

God  created  man  in  His  image  and  placed  him  into  Eden  to 
enjoy  immortal  happiness,  but  man  lent  his  ear  to  the  voice  of  the 
Old  Serpent  and  of  his  own  free  choice  he  deserted  to  the  camp  of 
God's  enemy.  Now  God  is  born  man  to  re-unite  man  unto  Him- 
self, to  restore  in  him  the  divine  image  and  to  bring  him  again  to 
the  paradise  lost.     Yea,  He  loved  the  people. 

He  came  into  the  w^orld  not  as  a  great  and  mighty  Lord.  He 
was  not  born  in  the  gilded  chamber  of  a  splendid  palace.  No  her- 
alds on  SAvift  horses  with  rich  trappings  were  sent  out  to  proclaim 
His  birth.  No  chambermaids  were  set  to  Avork  to  prepare  a  soft 
bed  in  a  silver  cradle.  Filled  with  wonder  and  love  the  church 
sings : 

For  velvets  .soft  ;iud  silkeu  stuff  ♦ 

Thou  hast  but  hay  and  straw  so  rough, 
Whereon  Tliou  King,  so  rich  and  great, 
As  'twere  Thy  heaven  dost  throne  in  state. 

He  was  born  ia  a  stable  and  Avas  bedded  in  a  manger.  He  came  in 
poverty,  because  He  came  to  make  us  rich.  Yea,  He  Ibved  the 
people. 

(48) 


Christmas.  49 

Surely,  we  have  reason  to  rejoice  over  His  birth.  And  to  en- 
kindle our  hearts  with  the  right  Christmas  joy,  let  us  once  more 
hear 

The  Message  Announcing  His  Birth. 

Let  us  consider : 
I.     By  whom  the  message  was  brought ;  and 

11.     What  it  contains. 

L 

The  birth  of  Jesus  Christ  took  place  in  the  stillness  of  the 
night,  in  the  seclusion  of  a  stable  in  a  village.  The  world  knew 
nothing  of  it  and  His  own  people  to  whom  He  had  been  promised 
so  long  were  not  aware  of  it.  In  the  ordinary  course  of  events  it 
was  to  be  expected  that  the  people  of  the  inn  and  the  next  door 
neighbors  would  have  learned  the  next  morning  that  an  infant  had 
been  born  in  the  night.  But  it  was  not  the  will  of  God  that  the 
birth  of  His  Son  should  remain  hidden,  it  was  to  be  made  known 
unto  men  that  the  time  was  fulfilled  and  that  the  promised  De- 
liverer was  now  born.  For  His  messenger  God  chose  one  of  His 
angels  bright,  and  he  came  upon  the  shepherds  clad  in  celestial  light 
and  thus  ran  the  message  which  he   brought :    "  pear   not  :    for, 

BEHOLD,  I  bring  YOU  GOOD  TIDINGS  OF  GREAT  JOY,  WHICH  SHALL 
BE  TO  ALL  PEOPLE.      FOR  UNTO  YOU  IS  BORN  THIS  DAY  IN  THE  CITY 

OF  David  a  Savior,  which  is  Christ  the  Lord.  And  this  shall 
he  a  sign  unto  you;  Ye  shall  find  the  hahe  wrapped  in  sivaddling 
clothes,  lying  in  a  manger."  When  the  angel  had  delivered  his 
message  the  air  was  presently  filled  with  a  multitude  of  shining 
spirits  and  the  canopy  resounded  with  the  many  voiced  song : 
"Glory  to  God  in  the  highest,  and  on  earth  peace,  good  will  toward 
men." 

This  reminds  us  of  something  which  is  of  pre-eminent  im- 
portance in  these  infidelic  times,  when  so  many  are  not  willing  to 
believe  that  there  is  anything  in  existence  over  and  above  those 
things  which  can  be  perceived  with  the  bodily  senses.  Beside  this 
visible  world  there  is  an  invisible  world  of  spirits,  and  this  spirit 
world  has  exercised  a  vast  influence  on  man  and  through  him  on 
this  visible  world. 


50  Christmos. 

How  did  sin  and  wickedness  come  into  the  world?  It  did  cer- 
tainly not  grow  out  of  the  ground,  neither  did  God  create  man 
wicked,  nor  did  He  create  him  so  that  he  became  wicked  of  him- 
self. Crod  is  good  and  He  can  in  no  way  be  the  author  of  evil. 
How  sin  came  into  the  world  is  a  question  whicii  puzzled  the 
heathen  philosophers  and  to  which  they  could  give  no  certain  an- 
swer. We  know  it.  When  God  had  linished  the  work  of  creation, 
He  beheld  every  thing  that  He  had  made  and  it  Avas  very  good. 
There  was  no  sin  and  no  evil  in  the  world.  But  there  is  a  spirit 
who  hates  God  and  is  always  intent  on  destroying  His  works.  He, 
through  the  serpent,  tempted  man  and  succeeded  in  seducing  the 
first  man  to  transgress  the  commandment  of  God  and  so  man  be- 
came a  sinner.  When  Adam  had  become  a  sinner  he  could  no 
more  beget  children  in  the  image  of  God  which  he  had  lost,  but  it 
is  written  of  him  that  he  "  begat  a  son  in  his  own  likeness,  after 
his  image,"  that  is,  he  begat  a  son  who  was  of  a  corrupt  and  sinful 
nature  like  his  father. 

From  the  spirit  world  did  sin  come  into  this  world.  Indeed, 
Satan,  that  Old  Serpent,  who  first  seduced  man,  has  a  vast  host  of 
evil  spirits  under  him  and  he  brought  them  into  this  world  and 
they  established  a  kingdom  of  darkness  in  which  they  rule  over 
men,  as  Paul  writes :  "The  god  of  this  world  hath  blinded  the 
minds  of  them  which  believe  not."  These  evil  spirits  seduced  men 
to  idolatry,  as  Paul  testifies  saying  :  "  The  things  which  the  Gen- 
tiles sacrifice,  they  sacrifice  to  devils,  and  not  to  God,"  and  to  a 
thousand  harmful  and  destructive  vices.  Yea,  often  evil  spirits 
took  bodily  possession  of  men  and  even  unto  this  day  cases  of  bodi- 
ly possession  by  devils  occur  in  heathen  lands  as  missionaries  re- 
port. From  the  spirit  world  did  sin  come,  and  by  sin  death  and 
the  army  of  evils  under  the  sun. 

But  as  there  is  a  world  of  evil  spirits  so  there  is  also  a  world  of 
good  spirits.  One  of  these,  the  angel  Gabriel,  was  sent  to  the  virgin 
Mary  to  announce  the  birth  of  Him  who  is  called  "  the  Son  of  the 
Highest."  Perhaps  the  same  Gabriel,  or  another  of  heaven's  high- 
est angels  was  the  messenger  to  the  shepherds.  We  see  here  that 
the  angels  of  heaven  were  so  rejoiced  over  the  birth   of   this   child 


Christmas.  51 

that  they  crowded  the  air  over  and  around  Bethlehem  singing 
praises  to  God  in  the  highest  strains.  The  infant  in  the  stable  was 
not  born  for  the  angels,  yet  we  here  behold  that  the  spirit  world 
was  greatly  interested  in  His  birth,  seeing  those  bright  spirits  which 
surround  the  throne  of  God  winged  their  way  to  the  city  of  David 
to  sing  hymns  of  Joy  and  praise. 

Why  did  the  good  spirits  rejoice  so  when  God  was  born  man  ? 
The  apostle  John  tells  us  when  he  writes:  "For  this  purpose  the 
Sou  of  God  was  manifested,  that  he  might  destroy  the  works  of  the 
devil."  For  this  reason  did  the  angels'of  heaven  rejoice  so  greatly 
over  the  birth  of  this  child,  because  He  came  to  undo  the  work  of 
Satan  and  to  deliver  men  again  from  the  power  of  darkness.  And 
He  did  commence  to  destroy  the  works  of  the  devil  so  soon  as  He 
entered  oji  His  public  office  by  delivering  those  who  were  bodily 
possessed  of  evil  spirits.  They  could  not  resist  Him,  but  when  He 
commanded  them  they  had  to  go  out.  In  his  first  chupter,  St.  Mark 
introduces  the  evil  spirits  in  a  man  saying:  "  Let  us  alone;  what 
have  we  to  do  with  thee,  thou  Jesus  of  Nazareth  ?  art  thou  come  to 
destroy  us?  I  know  thee  who  thou  art,  the  Holy  One  of  God." 
They  recognized  in  Him  their  destroyer  and  He  did  so  destroy  the 
works  of  the  devil  that,  through  His  Gospel,  idolatry  has  been  over- 
thrown in  many  lands  and  bodily  possessions  have  almost  entirely 
ceased  in  Christendom. 

But  bodily  deliverance  was  not  the  actual  object  of  His  coming. 
He  was  born  into  this  world  to  deliver  the  souls  of  men  from  the 
power  of  sin  and  death.  This  is  the  grand  object  of  the  incarna- 
tion of  the  Son  of  God  that  when  the  soul  leaves  the  body  it  can 
not  be  clutched  by  the  evil  spirits  and  dragged  down  to  the  place 
of  torment,  but  shall  be  taken  up  by  the  spirits  from  on  high  and 
carried  to  the  realms  of  everlasting  light.  So  let  us  hear  tJie  neios 
which  the  message  of  the  angel  brings,  and  let  us  take  it  to  heart. 

11. 

^^Fear  not,""  says  the  angel  to  the  terrified  shepherds.  Ye  are 
sinful  mortals  and  the  light  of  heaven  must  appear  terrible  to  you, 
because  God  dwells  in  a  light  which  the  sinner  cannot  bear.      But 


52  Christmas. 

here  is  no  cause  for  terror ;  for  behold  1  proclaim  to  you  the  birth 
of  your  Deliverer  who  comes  to  take  away  all  cause  of  terror  from 
your  hearts. 

Jesus,  the  Abolisher  of  fear.  If  you  have  Jesus  with  you,  you 
need  not  dread  the  presence  of  God  ;  for  in  Christ  He  is  a  recon- 
ciled Father.  With  Jesus  you  need  not  fear  the  devil  and  his 
minions  ;  for  He  is  their  destroyer.  With  Jesus  you  need  not  fear 
the  threats  of  the  law ;  for  He  has  satisfied  the  demands  of  Moses. 
With  Jesus  you  need  not  dread  the  valley  of  the  shadow  of  deatli ; 
for  He  has  taken  aw^ay  sin,  the  sting  of  death.  With  Jesus  you 
need  fear  no  evil.  Jesus  dwelling  in  your  hearts  will  make  all 
things  work  together  for  your  good. 

'^Fear  not.'''  Why  hot  ?  "-For  behold  I  bring  you  good  tidings 
of  great  joy."  "  Behold"  !  An  exclamation  of  wonder.  Yes,  here 
is  the  wonder  of  wonders.  The  Everlasting  is  become  a  new-born 
babe.  The  Almighty  a  feeble  infant.  He  was  before  the  hills 
were  made  and  He  is  but  a  day  old.  The  Carrier  of  the  universe 
must  be  lifted  by  His  mother.  God  is  made  man  and  yet  remains 
God.  The  God-Man  is  bedded  in  the  manger.  He  was  called 
"  Wonderful  "  by  the  prophet,  and  verily  He  is  Himself  the  great- 
est of  wonders. — "  Behold  " !  An  exclamation  to  direct  attention. 
Look  and  see  and  consider  well.  Here  is  something  worthy  of 
your  attention.  God  is  born  man.  Whosoever  hears  it,  let 
him  incline  his  ear  and  lay  it  to  heart  and  weigh  it  in  the  mind  ; 
for  God  is  born  man  that  man  should  be  born  again  into  a  godlike 
and  never-ending  life. 

''Behold,  I  bring  you  good  tidings.'"  I  am  not  a  messenger 
of  evil.  I  am  not  come  to  threaten  you  with  wrath.  I  will  not 
summon  you  to  the  judgment.  When  the  wife  of  king  Jeroboam 
came  to  Ahijah  the  prophet,  to  inquire  of  him  about  her  sick 
son,  he  met  her  with  the  words:  "I  am  sent  to  thee  with  heavy 
tidings."  Here  comes  this  messenger  from  heaven,  the  Lord's 
angel  in  heavenly  splendor.  What  does  he  bring  us  ?  What  can 
we  expect,  we,  who  have  robbed  God  of  His  glory  and  have  cor- 
rupted our  ways  before  Him  ?  What  else  could  we  expect  but  a 
heavy  message  ?     We  are  all  like  unto  the  prodigal  son.      We  must 


Christmas.  53 

all  confess  :  "  I  have  sinned  against  heaven."  Hearing  that  a  nies- 
eenger  comes  from  heaven,  must  we  not  feel  like  turning  and  flee- 
ing and  hiding  from  him  ?  But  behold,  he  opens  his  mouth  and 
he  says  :  "/  bri7ig  you  good  tidings  of  great  joyT  An  angel  from 
the  God  of  heaven  sent  to  bring  good  tidings  to  men !  What 
greater  honor  could  be  done  to  this  earth  ?  That  is  joy,  great  joy, 
in  comparison  to  which  the  joy  of  the  world  is  nothing  but  a  fleet- 
ing shadow. 

What  is  the  joy  of  the  world  ?  0,  the  world  counts  Christmas 
a  glorious  time.  Everybody  quits  work,  and  laying  aside  all  cares 
each  one  is  intent  on  that  which  he  counts  his  best  enjoyment. 
Some  want  dances  and  parties  where  liberties  are  allowed  which 
otherwise  are  counted  very  indecent.  Some  want  one  luxurious 
dinner  after  another  loading  themselves  with  sweetmeats.  Some 
seek  the  saloon  with  its  drunken  brawls,  and  perhaps  go  home  to 
abuse  their  family.  And  when  the  holidays  are  over  many  a  one 
is  sick,  or  has  spots  in  his  conscience  which  are  a  troublesome 
thing.  The  joy  of  the  world  is  a  vain  joy,  quickly  past  and  leaving 
only  an  empty  desire. 

And  the  Christian  ?  He,  too,  does  not  despise  the  earthly 
gifts  of  God,  he  rather  truly  enjoys  them  partaking  of  them  in 
moderation,  and  much  joy  does  it  bring  him  to  cause  joy  to  others 
surprising  them  Avith  gifts.  But  the  Christian's  true  Christmas 
joy  is  the  gift  of  the  Father  in  heaven  which  is  laid  in  the  manger. 
Honor  to  the  earth  that  an  angel  came  to  it  as  a  messenger  from 
heaven,  but  his  message  tells  of  greater  honor.  God  Himself  is 
born  man  to  walk  with  men  upon  earth.  And  since  He  is  born 
man  to  become  our  brother,  who  can  doubt  that  He  has  thoughts 
of  peace  towards  us  ? 

Tell  abroad  His  goodness  proudly, 
Who  our  race  hath  honored  thus 
That  He  comes  to  dwell  with  us. 

What  can  He  be  to  us  and  what  can  He  bring  us  when  He  was. 
born  so  long  ago  and  so  far  away  ?      Hear  the  angel  say :    "  WJiicli 
shall  he  to  all  people"     He  is  born  unto  all  people,   not  one   single 
one  excepted.     Over  Him  all  people  and  all  sorts  of  people  should 


54  Chrisfiiias. 

rejoice.  Rejoice  over  Him,  ye  kings  ;  for  He  is  the  King  of  glory, 
Eejoice  over  Him,  ye  princes  ;  for  He  is  the  Prince  of  life.  Re- 
joice over  Him,  ye  lawyers:  for  He  is  our  Advocate  with  the 
Father.  Rejoice  over  Him,  ye  farmers  ;  for  He  is  the  Sower  of 
that  heavenly  seed  which  brings  forth  a  never-ending  harvest. 
Eejoice  over  Him,  ye  gardeners  ;  for  He  is  the  Rose  of  Sharon. 
Rejoice  over  Him,  ye  soldiers;  for  He  is  the  Captain  of  your  sal- 
vation. Rejoice  over  Him,  ye  tailors  ;  for  He  brings  the  garments 
of  salvation.  Rejoice  over  Him,  ye  merchants ;  for  He  is  come  to 
purchase  your  souls.  Rejoice  over  Him,  ye  poor  ;  for  He  is  come 
to  make  you  rich.  Rejoice  over  Him,  ye  hungry;  for  He  is  the 
Bread  from  heaven.  Rejoice  over  Him,  ye  thirsty;  for  He  has  the 
water  of  life.  Rejoice  over  Him,  ye  sick  ;  for  He  is  the  Physician 
of  the  soul.  Rejoice  over  Him,  ye  men  ;  for  He  is  the  Hero  from 
the  tribe  of  Judah.  Rejoice  over  Him,  ye  women;  for  He  is  the 
woman's  Seed.  Rejoice  over  Him,  ye  virgins  ;  for  He  is  the  V^irgin- 
boru.  Rejoice  over  Him,  ye  children  ;  for  He  is  come  to  bless  you. 
Rejoice  over  Him,  ye  that  sit  in  darkness ;  for  He  will  be  your 
light.  Rejoice  over  Him,  ye  weak  ;  for  He  will  be  your  strength. 
Rejoice  over  Him,  ye  widows;  for  He  will  be  better  unto  you  than 
a  husband.  Rejoice  over  Him,  ye  orphans  ;  for  He  is  the  everlast- 
ing Father.  Jejoice  over  Him,  ye  lost ;  for  He  will  guide  your 
feet  in  the  way  everlasting.  Rejoice  over  Him,  ye  sinners ;  for  He 
is  the  Friend  of  sinners.  Rejoice  over  Him' all  people.  Let  your 
hearts  be  enlarged  and  your  souls  lifted  up  and  sing : 

My  heart  for  very  joy  dotli  leap, 

My  lips  no  more  can  silence  keep  ; 

I,  too,  must  sing  with  joyful  tongue 

That  sweetest  ancient  cradle-song  :  0 

Glory  to  God  in  highest  heaven, 

Who  unto  men  His  Son  hath  given. 

Why  this..ga'eat  joy  ?  '"For  unto  you  is  horn  this  day  in  the 
city  of  David  a  Savior,  which  is  Christ  the  Lord."  All  described 
already,  save  the  little  word  "  unto  you."^  This  word  ''  unto  you  " 
asks  you  to  receive  Him  into  your  heart.  Make  it  '•  unto  me  "  and 
let  your  heart  rejoicingly  say  :  I^nto   me    the    Savior   is    born,    my 


Christmas.  55 

Savior,  my  Jesus.     Open  thy  heart  and  say  unto  Him :  Open  are  to 
Thee  all  portals.     Behold,  I  am  waiting. 

Come,  dearest  Jesus,  Iioly  Child, 
Make  Thee  a  bed,  soft,  undefiled. 
Within  my  heart,  that  it  may  be 
A  quiet  chamber  kept  for  Thee. 

For  this  purpose  was  He  born  into  the  world  that  He  might 
be  born  in  our  hearts.  And  0  !  that  every  one  liere  present  could 
to-day  gladly  say  :  He  is  born  in  me.  He  is  mine  and  I  am  His. 
Blessed,  thrice  blessed  are  all  those  in  whose  hearts  He  ia  born. 
He  makes  them  kings  and  priests  unto  their  God.  Since  He  came 
down  from  heaven  for  man's  sake  they  that  hold  to  Him  must  be 
exalted  high  as  the  seraphim.  With  these  let  us  unite  our  voices 
and  sing :  ^'Glory  to  God  in  the  highest,  and  on  earth  peace,  good  will 
toward  men^     Amen. 


SKCOND   CHRISTIvIAS   DAY, 
OR   SUNDAY   AKTER   CHRISTNIAS. 


Text  :  A.nd  it  came  to  pass,  as  the  angels  were  gone  away  from  them 
into  heaven,  the  shepherds  said  one  to  another,  Let  us  now  go  even  unto 
Bethlehem,  and  see  this  thing  which  is  come  to  pass,  which  the  Lord  hath 
made  known  unto  us.  And  they  came  with  haste,  and  found  Mary,  and 
Joseph,  and  the  babe  lying  in  a  manger.  And  when  they  had  seen  it, 
they  made  known  abroad  the  saying  which  was  told  them  concerning  this 
child.  And  all  they  that  heard  it  wondered  at  those  things  which  were 
told  them  by  the  shepherds.  But  Mary  kept  all  these  things,  and  pon- 
de;red  them  in  her  heart.  And  the  shepherds  returned,  glorifying  and 
praising  God  for  all  the  things  that  they  had  heard  and  seen,  as  it  was 
told  unto  them.     Luke  2,  15-20. 

On  the  first  day  of  Christmas,  I  invited  you  to  joy  and  glad- 
ness, because  of  the  birth  of  Jesus  of  Nazareth,  in  Bethlehem  of 
Judea.  With  what  right  did  I  call  on  you  to  rejoice  over  His  birth  ? 
If  a  tried  and  condemned  criminal  is  already  standing  on  the  scaf- 
fold, but  before  the  deathstroke  is  dealt  a  messenger  arrives  bring- 
ing a  pardon,  which  saves  him  from  an  ignominious  death  and 
restores  him  to  life  and  liberty,  may  not  such  a  one  fitly  and  justly 
be  called  on  to  greet  the  arrival  of  that  messenger  with  joy  and  ex- 
ultation ?  Ye  were  such  tried  and  condemned  culprits.  The  law 
had  tried  you  long  ago,  and  had  found  you  transgressors ;  for  it 
says :  "  Ye  shall  be  holy,"  and  ye  were  not  holy.  Therefore  the  law 
had  pronounced  the  sentence  upon  you,  that  you  were  to  die  eter- 
nally in  hell,  gnawed  by  that  worm  which  never  dies.  But  before 
the  sentence  was  executed  this  messenger  of  pardon  arrived,  who 
Himself  is  the  destroyer  of  our  death,  the  conqueror  of  hell,  who 
has  restored  eternal  life  unto  us,  who  brings  the  message:  Ye  shall 

(56) 


Second  Christmas  Day,  or  Sunday  after  Christmas.  57 

not  die,  but  live.  Is  not  this  reason  for  rejoicing  ?  What !  our 
hearts  should  not  be  enlarged  with  gladness  when  God  Himself  has 
come  to  us  into  our  flesh  to  free  us  from  bondage  and  to  transport 
us  to  His  glorious  liberty !  Surely  all  people  at  all  places  even  at 
the  uttermost  sea  should  take  harps  and,  chanting  rapturous  songs 
of  praise,  should  nevertheless  confess  and  say  :  Our  praise  is  not  a 
worthy  exaltation  of  the  Lamb  of  God,  which  came  down  from 
heaven  to  take  away  our  sins  ;  and  though  the  multitude  of  the 
angels  should  join  iu  with  their  celestial  voices,  yet  we  could  not  suf- 
ficiently praise  Him. 

But  alas !  the  world  cares  nothing  for  His  birth.  In  the 
midst  of  t)hristian  lands  many  thousands  blasphemously  and  public- 
ly deny  Him  with  their  tongues  and  many  more  thousands  with 
their  deeds.  In  our  degenerate  days,  Christmas,  with  the  majority 
of  those  that  are  called  Christians,  has  lost  its  original  object,  for 
which  it  was  introduced  by  the  ancient  church.  To  them  it  is  no 
more  a  time  to  ponder  the  birth  of  Christ,  but  only  an  extra  time 
for  merry-making,  to  walk  in  "  the  lust  of  the  flesh,  and  the  lust  of 
the  eyes,  and  the  pride  of  life."  Many  celebrate  Christmas  in  such 
a  manner,  as  though  during  this  time  of  the  year  they  were  at  lib- 
erty to  break  every  command  of  God's  law.  But  as  in  all  things 
which  we  do,  be  they  great  or  small,  there  is  a  responsibility  resting 
upon  us,  so  also  in  our  celebration  of  Christmas.  It  reminds  us 
that  the  Father  in  heaven  has  conferred  a  gift  upon  us. 

How  SHOULD  WE  CONDUCT  OURSELVES  TOW^ARD  THIS  GiFT. 

1  answer  :  We  should  do  what  the  shepherds  of  Bethlehem 
did,  we  should 

I.     Seek  Christ. 
II.     Praise  Him. 

I. 

Of  the  high  festivals  which  the  church  celebrates  Christmas 
was  introduced  last.  But  it  is  of  equal  importance  with  the  others ; 
yea,  it  is  the  foundation  on  which  they  rest.  If  we  could  not  cele- 
brate Christmas  we  would  have  no  Easter  and  no  Pentecost.      It  is 


58  Si'cond  Christtnas  Day,  or  Sundaii  after  Christmas. 

the  loveliest  of  all  our  church  festivals,  because  it  reminds  us,  that 
the  best  and  noblest  which  the  heavens  contain  is  given  unto  us, 
and  thus  it  portrays  to  our  minds  the  eternal  and  infinite  love  of 
the  Father.  The  sum  and  summary  of  all  Christmas  sermons,  if 
they  be  Christmas  sermons  indeed,  is  simply  this  :  The  Father  did 
not  refuse  to  give  us  His  own  and  only  begotten  Son  with  all  that 
He  is  and  has.  Therefore  it  is  also  meet  for  us  to  consider,  under 
what  obligations  we  are  put  by  this  gift  of  the  Father;  for  every 
one  receiving  a  gift  is  under  obligations  to  the  giver.  That  which 
Christmas  brings  us,  is  not  only  to  be  our  joy  so  long  as  the  holi- 
days last,  it  is  to  be  that  bread  by  which  our  souls  are  nourished  all 
the  year  round,  yea  all  our  lifetime  and  also  in  eternity.  But  if 
the  gift  of  the  Father  is  truly  to  be  and  to  remain  the  nourishment 
of  our  souls  we  must  conduct  ourselves  towards  it  in  the  right 
manner.  What  are  our  obligations  regarding  the  Christmas-gift  of 
the  Father  in  heaven  ? 

First  of  all  it  is  our  duty  to  accept  His  gift  with  gladness,  and 
to  appreciate  it.  Despising  a  gift  is  an  offense  against  the  giver. 
Christmas  reminds  us,  that  God  the  Father  has  given  us  a  noble 
gift.  Must  He  not  be  greatly  offended,  if  we  do  not  consider  His 
gift  worthy  our  notice,  and  negligently  pass  it  by  ?  Is  not  that 
slighting  the  goodness  of  God  ?  Christmas  is  indeed  a  festival  of 
rejoicing,  but  there  is  also  something  grave  and  serious  about  its 
celebration.  The  God  of  heaven  presents  to  us  His  very  best  and 
dearest.  He  gives  it  freely  without  asking  any  compensation  from 
us.  Must  it  not  excite  His  anger,  if  His  present  is  despised  ?  Can 
He  let  that  man  go  unpunished,  who  despises  His  Son  ?  Of  those, 
that  despise  the  Messiah,  it  is  written  in  the  prophecies  of  Malachi : 
^'Behold  the  day  cometh,  that  shall  burn  as  an  oven  ;  and  all  the 
proud,  yea,  and  all  that  do  wickedly,  shall  be  stubble  :  and  the  day 
that  cometh  shall  burn  them  up,  saith  the  Lord  of  hosts,  that  it 
shall  leave  them  neither  root  nor  branch."  The  connection  of  the 
passage  shows,  that  the  prophet  is  speaking  of  the  time  of  the  in- 
carnation of  the  Sou  of  God,  and  he  says,  those  despising  Him 
would  be  burnt  like  stubble.  All  those  despising  the  gift  of  the 
Father  will  be  burnt  with  unquenchable  fire  and  they   will   not   be 


Second  Christmas  Dm/,  or  Sunday  after  Christmas.  59 

few  in  number.  With  what  jealousy  the  Father  watches  over  the 
appreciation  of  His  gift  is  manifest  from  the  very  manner  in  which 
He  gives  it.  The  Father  did  give  this  gift  for  the  whole  world  ; 
it  is  there  even  for  the  most  blasphemous  scoffers,  but  only  those 
who  properly  appreciate  it  come  into  actual  possession  of  it,  where- 
as those,  who  do  not  appreciate  it  do  also  not  possess  it  and  only 
multiply  the  wrath  of  God  against  themselves.  Having  before 
praised  to  you  the  gift  itself  let  me  briefly  set  forth,  how  we  come 
into  the  actual  possession  of  this  gift. 

To  be  partakers  of  the  gift  of  the  Father  we  must  do  what 
those  shepherds  of  Bethlehem  did,  vve  must  seek  Christ.  If  those 
shepherds  would  have  disregarded  the  message  of  the  angel  to 
them,  or,  if  they  would  have  doubted  it,  thinking :  Who  knows 
whether  it  is  true  ;  or,  if  they  would  have  said  :  It  may  be  true,  but 
to  seek  this  Child  we  would  be  obliged  to  leave  our  flocks  in  the 
darkness  of  the  night  and  they  would  be  in  danger  of  being  torn  by 
wild  beasts  or  stolen  by  thieves,  then  they  would  not  have  found 
Christ,  nor  could  they  have  rejoiced  over  Him.  In  order  to  find 
and  possess  we  must  seek.  The  Lord  does  not  say  :  He  that  ne- 
glects to  seek,  will  nevertheless  find  ;  He  says  :  "  He  that  seeketh, 
findeth."  To  him  that  knocks  it  shall  be  opened.  The  man  who 
does  not  seek  the  gift  of  the  Father,  will  never  be  in  possession  of 
it.  Whosoever  will  not  knock  at  the  door  of  Bethlehem,  has  no 
part  in  Christ,  and  he  indeed  justly  remains  empty-handed.  If  the 
master  of  a  house  has  spread  a  festive  table  and  invites  and  urges 
the  guests  to  help  themselves,  that  guest  justly  departs  hungry,  who 
toill  not  do  the  bidding  of  the  housefather.  Even  so  the  hearts  of 
those  justly  remain  empty,  who,  though  invited  and  urged,  will  not 
do  the  bidding  of  the  Father  in  heaven ;  who  will  not  say  with  the 
shepherds  :  ^^Let  tis  noio  go  even  unto  Bethlehem,  and  see  this  thing 
which  is  come  to 2MSS,  which  the  Lord  hath  made  knoion  unto  us" 
Whosoever  would  have  part  in  Christ  must  have  a  desire  for  the 
gift  of  the  Father,  he  must  wish  to  possess  it.  As  God  the  Father 
did  not  irrisistibly  force  those  people  occupying  the  inn  at  Bethle- 
hem to  make  room  for  Joseph  and  Mary,  but  rather  permitted  His 
Son  to  be  born  in  a  stable,  so  He  does  to-day  not  obtrude   His   Sou 


60  Second  Christmas  Day,  or  Sunday  after  Christmas. 

upon  any  one  against  his  will.  He  lays  Him  in  a  manger,  and,  as 
it  were,  cries  out  nnto  the  world  :  Here  is  a  gift  for  you ;  it  is  free 
to  all ;  let  every  one  that  would  possess  it,  seek  it  and  take  it.  If 
we  are  nevertheless  not  in  possession  of  the  Father's  gift,  although 
He  urges  it  on  us,  the  fault  is  ours  and  not  His.  Let  us  not  he  in- 
dolent. Let  us  seek  Him,  while  He  may  be  found.  The  Father 
owes  us  nothing.  If  we,  who  are  called  Christians,  no  more  desire 
and  seek  His  gift,  who  knows  but  that  the  Father  might  again  let 
His  Son  be  born  in  a  stable,  that  is,  take  the  Gospel  from  us  and 
give  it  unto  heathen  nations.  If  Christ  is  to  dwell  with  us  we  must 
desire  and  seek  Him. 

How  shall  we  seek  Him  so  as  to  be  certain  of  finding  Him  ? 
If  one  seeks  a  thing,  but  seeks  it  at  the  wrong  place,  or,  perhaps 
with  eyes  closed,  he  will  not  find  it.  Hence  in  seeking  Christ  we 
must  know  how  to  seek  Him.  I  answer :  We  should  seek  Him  in 
like  manner  as  the  shepherds  ;  for  they  did  find  Him.  Now  the 
shepherds  sought  Him  as  such,  who  knew  that  they  were  in  need  of 
Him ;  for  they  were  greatly  elated  at  finding  Him.  Even  so  should 
we  seek  Him,  because  we  stand  in  need  of  Him.  If  we  come 
imagining  that  we  can  help  ourselves,  and  need  no  help.  He  will 
have  nothing  to  do  with  us;  for  He  has  not  come  to  help  those  that 
can  help  themselves.  His  ofiice  is  to  help  the  helpless.  Nor  must 
we  seek  Him  trusting  in  ourselves  that  we  are  righteous,  or  we  will 
be  offended  at  the  form  of  sinful  flesh,  in  which  He  appeared.  We 
must  seek  Him  as  sinners ;  for  He  is  come  to  be  the  Savior  of  sin- 
ners. Not  as  rich,  lest  we  be  offended  at  the  miserable  stable,  His 
birthplace,  and  the  manger.  His  cradle,  but  as  wretched  and  miser- 
able and  poor  and  blind  and  naked.  Not  as  proud  aud  lofty- 
minded,  or  the  stable  door  might  be  too  low  for  us,  but  with  empty 
heart  and  hand  ;  for  He  is  come  to  be  our  all  in  all.  The  language 
of  our  heart  must  be  : 

In  my  hand  no  price  I  bring, 
Simply  to  Thy  cross  I  cling. 

Those  shepherds  were  not  offended  at  His  lowliness,  poverty 
and  misery.     They  did  not  exclaim :  Should  we  acknowledge  such 


Second  Christmas  Day,  or  Sunday  after  Christinas.         61 

a  beggar's  child  our  Lord  ?  Those  meu  were  glad,  if  they  did 
but  find  Him.  Do  you  say  :  I  would  fain  be  the  Lord's,  if  only  it 
would  not  bring  disgrace  before  the  world  ;  but  I  do  not  like  to  see 
my  neighbors  shrugging  their  shoulders  at  me.  Friend,  if  that  is 
your  sentiment  you  are  seeking  yourself  and  not  the  Lord.  The 
shepherds  were  rejoiced  to  find  the  Lord,  although  His  surround- 
ings were  by  no  means  lordly.  If  He  is  indeed  your  heart's  desire, 
you  will  press  on  to  Him  and  not  look  to  the  consequences  or  stum- 
ble at  the  opinions  of  others.  We  should  seek  the  Lord  for  His 
own  sake.  Seek  thou  the  Lord,  remembering  what  He  said  to 
Abraham  :  "7  am  thy  exceeding  great  reward." 

The  shepherds  sought  the  Child  willingly  and  eagerly.  Ex- 
amine the  angel's  message,  and  you  will  find  that  he  had  not  com- 
manded the  shepherds  to  seek  the  Child,  nor  had  he  admonished 
them  or  even  advised  them  to  do  so,  he  had  simply  proclaimed  to 
them,  what  they  would  find  at  Bethlehem.  Yet  they  say  :  "Let  us 
now  go  even  unto  Bethlehem."  They  were  full  of  the  desire  to  see 
Him,  willingly  they  set  out  to  seek  Him,  cheerfully  they  left  their 
flocks  to  hasten  to  the  Lord.  We  are  to  seek  the  Lord  with  desire 
and  longing,  because  He  is  the  highest  good.  Kot  in  a  half-hearted 
way,  so  that  it  makes  but  little  difference  to  us  whether  we  find 
Him  or  not,  but  with  zeal  and  fervor,  as  men  seeking  a  precious 
treasure.  Willingly  should  we  seek  Him  and  should  not  wait  till 
misfortunes  and  afflictions  drive  us  to  Him.  In  good  days  we  are 
not  to  say :  I  do  not  need  the  Lord,  and  when  the  evil  day  comes,  I 
will  have  time  enough  to  turn  to  Him.  In  good  days  we  are  to 
seek  Him,  that  He  may  be  with  us  in  the  evil  day.  As  it  is  said  of 
the  shepherds :  "  They  came  ivith  haste,"  so  we  should  early  and 
hastily  seek  the  Lord,  and  not  wait  till  we  can  find  no  more  pleasure 
in  sin.  With  gladness  we  should  forsake  the  world,  making  the 
heart  free  from  that  which  is  in  the  world,  to  possess  "  the  Pearl  of 
great  price."  As  the  shepherds  said  :  "Let  us  now  go,"  so  let  us 
now  seek  the  Lord.  To-day  let  us  seek  Him ;  before  to-morrow 
comes  the  clock  of  our  lifetime  might  perhaps  have  run  down,  and 
who  shall  seek  Him  in  the  grave  ?  To-day  God  gives  His  Son,  to- 
day He  is  to  be  found,  to-day  the  heavens  are  open,  to-day  let  us 


62  Second  Chrisfviaf<  Boy,  or  Sunday  after  Christinas. 

seek  Him.  Do  not  let  this  Christmas-tide  pass  by  without  earnest- 
ly seeking  the  Lord.  And  if  yon  do  seek  Him  yon  will  surely  find 
Him  ;  for  He  is  come  to  be  found. 

Where  shall  we  seek  Him?  where  shall  we  find  Him?  The 
shepherds  went  to  Bethlehem,  there  they  found  Him  in  the  manger 
of  a  stable.  Must  we  undertake  the  far  journey  to  Bethlehem  in 
order  to  find  Him?  Going  there  we  would  find  nothing  but  an 
impoverished  village  of  several  thousand  inhabitants,  and  on  the 
spot  where  tradition  says  that  Christ  was  born,  we  vrould  find  a 
monastery  instead  of  the  stable,  where  we  might  see  the  Savior  of 
the  world  in  pictures,  but  no  moi'e  as  an  infant  in  a  manger.  In 
the  same  manner  as  the  shepherds  found  the  Lord  in  the  stable.  He 
is  no  more  to  be  found  on  earth,  and  a  pilgrimage  to  the  Holy  Land 
would  not  bring  us  a  single  step  nearer  to  4im.  He  is  just  as  near 
in  the  uttermost  parts  of  the  earth,  as  at  Bethlehem. 

But  where  shall  we  find  Him?  Must  we  complain  with  the 
Bride  in  the  Song  of  Solomon  :  "  1  sought  Him,  but  I  found  Him 
not."  Must  we  seek  Him  at  random,  or  has  He  promised  to  be 
found  at  a  certain  place  and  in  a  certain  way?  Most  assuredly 
He  has,  and  there  where  He  is  to  be  found  to-day,  the  shepherds 
had  already  found  Him,  even  before  they  found  Him  bodily  in  the 
stable.  If  the  shepherds,  had  not  previously  already  found  the  Lord 
in  a  different  manner,  their  finding  and  seeing  Him  bodily  in  the 
manger  would  have  benefited  them  just  as  little  as  it  did  the  Phari- 
sees, who  also  saw  Him  with  their  eyes,  heard  His  voice  Avith  their 
ears  and  touched  Him  with  their  hands,  but  nevertheless  remained 
children  of  wrath.  It  is  not  the  sensible  seeing  and  feeling  the 
Lord  which  saves.  Judas,  His  betrayer,  had  kissed  Him,  yet  the 
Lord  calls  him  "  the  son  of  perdition." 

Where  and  how  had  the  shepherds  previously  already  found 
the  Lord  ?  They  had  found  Him  by  the  faith  of  the  Word.  They 
say  :  "Ze^  us  now  go  and  see  this  thing  ivhich  the  Lord  hath  made 
hnown  unto  usT  Now  the  Lord  had  made  this  thing  known  unto 
them  in  no  other  way  than  by  the  word  and  message  of  the  angel. 
In  the  Word  the  shepherds  found  Christ.  In  the  Word  we  find 
Him.     In  His  Word  He  desires  to  be  sought,    and  there  He  will  be 


Second  Christmas  Da//,  or  Sunday  after  Christmas.  63 

found  ;  for  unto  the  Jews  He  testified  :  "  Ye  have  not  his  word 
abiding  in  you  ;  for  whom  he  hath  sent,  him  ye  believe  not."  They 
had  not  Christ  dwelling  in  them,  because  they  believed  not  His 
Word.  Therefore  He  goes  on  to  instruct  them  where  to  seek  and 
to  find  Him,  continuing:  '' Search  the  Scriptures;  for  in  them 
ye  think  ye  have  eternal  life ;  and  they  are  they  vvhich  testify  of 
me."  He  tells  them,  to  have  Him  abiding  in  them,  they  must 
search  the  Scriptures.  These  are  His  testimonies ;  in  them  He  is 
to  be  found.  He  and  His  Word  can  not  be  separated.  Where  His 
Word  is  there  He  is  also.  The  Word  of  the  Gospel  is  the  manger 
in  which  He  is  laid.  If  we  grasp  the  Word  we  have  (Jhrist  Him- 
self ;  for  He  is  as  good  as  IHs  Word  and  will  not  go  back  on  His 
promises.  Surely,  the  grace  of  the  Lord  is  great.  He  has  made  it 
very  convenient  for  us  to  seek  Him.  We  need  not  cross  the  ocean;, 
we  need  not  ascend  up  to  heaven  or  descend  down  into  the  deep^ 
His  craale  is  His  Word  and  that  is  nigh  unto  us,  even  in  our  ears. 
Do  you  seek  Christ?  My  friend,  grasp  the  cradle  and  you  have 
the  Child. 

How  can  we  lay  hold  of  the  Word  ?  Evidently  not  with  the 
hand,  but  the  shepherds  say :  ^^Ler  us  noiu  go  and  see  this  tlmig^ 
tuhich  IS  come  to  pass."  Mark  well,  they  do  not  say  :  Let  us  go  and 
see,  whether  this  thing  is  so,  they  say  :  It  is  come  to  pass,  let  us  go 
and  see  it.  They  laid  hold  of  the  Word  by  faith,  by  believing  it  i 
they  had  no  doubts  of  the  Word,  but  depended  upon  it.  Nor  must 
we  overlook  that  they  regarded  the  Word  which  they  heard  as  the 
Lord's  own  Word ;  for  they  do  not  say  :  Which  the  angel,  they  say  : 
'^  Which  the  Lord  hath  made  knoum  unto  us."  They  believed  the 
Word,  not  because  an  angel  had  proclaimed  it  to  them,  but  because 
it  was  the  Lord's  Word.  It  is  not  sufficient  simply  to  regard  the 
Scriptures  as  a  word  of  truth  ;  for  other  writings  we  also  receive  'as 
words  of  truth.  We  must  receive  the  Scriptures  as  God's  own  Word. 
Neither  must  we  look  to  the  person  of  the  preacher,  but  to  the  Word 
itself.  Whether  an  angel  or  a  sinful  man  proclaim  it,  makes  no  es- 
sential difference,  because  it  is  not  the  excellency  or  the  skill  of  the 
preacher,  but  the  Word  itself  which  brings  Christ  nigh  unto  us. 
If  we  thus  hold  fast  the  Word  of  the  Gospel   as   the    Lord's   own 


64  SecondChristmas  Day,  or  Sunday  after  Christmas:. 

Word,  then  we  have  Him  in  it.  Let  us  therefore  imitate  the  exam- 
ple of  the  Thessalonians  of  whom  Paul  writes  :  "When  ye  received 
the  word  of  God,  which  ye  heard  of  us,  ye  received  it  not  as  the 
word  of  men,  but  as  it  is  in  truth,  the  Word  of  God."  Behold,  the 
importance  of  clinging  to  the  Word !  Let  us  search  the  Scriptures 
with  eagerness,  knowing  that,  if  we  have  His  Word,  the  Lord  Him- 
self can  not  be  far  distant  from  us. 

II. 

In  the  second  place,  the  shepherds  set  us  an  example  for  imita- 
tion in  their  praising  the  Lord.  On  this  permit  me  but  a  very  few 
words.  The  shepherds  returned  to  their  flocks  "glo?'ifying  and 
praising  God,"  and  in  particular  it  is  said  of  them  :  "  When  they 
had  seen  it,  they  inade  kiiown  abroad  the  saying  which  was  told  them 
concerning  this  child."  Those  men  were  so  rejoiced  at  finding  the 
Lord,  that  they  could  not  be  silent,  they  had  to  speak  of  Him  to  all 
whom  they  met.  Their  hearts  were  so  full  that  they  could  not  re- 
frain from  singing  praises  to  God,  or  from  communicating  their  joy 
to  others.  When  we  have  found  the  Lord  we  must  exalt  His  praise, 
and  one  of  the  chief  praise-offerings,  which  we  can  bring  to  Him, 
is,  to  freely  confess  His  name  upon  earth  before  friend  and  foe, 
high  and  low.  Those  shepherds  very  likely  met  some  high-standing 
and  proud  people,  but  they  were  not  ashamed  to  speak  to  them  of 
the  Child  in  the  stable.  Never  must  we  be  ashamed  to  confess 
Christ  before  men.  The  scornful  smile  of  respected  and  influential 
men  of  the  world  should  not  deter  us  from  speaking  of  our  Savior. 
This  praise,  confessing  Him  before  men,  is  so  pleasing  to  Him,  that 
He  has  promised  to  confess  those  in  heaven  who  confess  Him  on 
earth.  Though  we  make  ever  so  many  discouraging  experiences, 
we  should  ever  again  speak  of  our  Lord,  and  thus  strive  to  make  ^ 
others  also  partakers  of  our  joy.  Those  shepherds  were  the  first 
Christian  missionaries,  spreading  abroad  the  fame  of  Christ.  Pray- 
ing for  those  who  yet  walk  in  darkness  and  striving  to  win  souls 
for  Him  in  our  family,  in  our  neighborhood  and  wherever  we  find 
occasion  to  speak  of  Him,  is  an  offering  of  sweet  smelling  savor 
unto  the  Lord,  praise  "pleasant  and  comely." 


Second  Christmas  Day,  or  Sunday  after  Christmas.  65 

And  now  let  us  imitate  the  virgin  Mary  who  ^'■kept  all  these 
things,  and  pondered  them  in  her  heart."  Let  us  not  forget  the 
Christmas  tidings  in  a  day  or  in  a  week.  Let  us  store  them  away 
in  our  memory,  not  to  let  them  lie  there  idle,  but  to  occupy  our 
minds  with  them  and  to  converse  on  them  in  our  hearts.  It  is  a 
glorious  thing  that  the  Lord  did  not  only  once  come  into  our  flesh 
to  redeem  us,  but  daily  comes  to  us  in  His  Word.  Let  us  keep 
His  Word  in  our  hearts  that  He  depart  not  again,  but  abide  with 
us  continually.     Amen. 


NEW    YEAR'S    DAY. 


Text  :  And  when  eight  days  M'cre  accomplished  for  the  circumcising 
of  the  child,  his  name  was  called  Jesus,  which  was  so  named  of  the  angel 
before  he  was  conceived  in  the  womb.     Luke  2.  21. 


Dearly  beloved  fellow  Christiaus! 

God  and  the  Father  of  our  Lord  Jesus  Christ  grant 
nnto  you  in  this  new  year,  according  to  the  riches  of  His  glory,  to 
be  strengthened  with  might  by  His  Spirit  in  the  inner  man,  that 
throughout  the  year  Christ  may  dwell  in  your  hearts  by  faith,  and 
ye  may  be  rooted  and  grounded  in  love,  knowing  that  the  love  of 
Jesus  is  better  than  wisdom  and  riches. 

The  return  of  the  year  teaches  too  solemn  and  useful  a  lesson, 
as  that  we  Christians  conld  pass  it  by  unnoticed,  though  New  Year's 
day,  as  snch,  is  not  a  church  festival.  The  change  of  the  date  on 
our  almanacs  appears  to  be  an  insignificant  thing,  but  it  proves  to 
us  that  it  is  true  what  Solomon  says :  "  All  is  vanity."  There  is 
nothing  stable  under  the  sun,  every  thing  is  subject  to  mutability 
and  change.  Transient  is  every  earthly  thing.  Time  is  transient; 
it  continually  progresses,  and  no  one  can  stay  it.  The  past  year  is 
passed  and  gone,  and  cannot  be  called  back  again.  Time  is  like  a 
shadow  which  passes  by  and  returns  no  more. 

As  time  is  so  must  everything  be  which  is  in  time  and  subject 
to  time.  It  must  all  be  temporal,  vain  and  vanishing.  Exam- 
ine the  rocks  of  our  mountains,  and  you  will  find  that  even  they 
are  subject  to  decay.  Like  wind  and  weather  all  earthly  things  are 
continually  changing.  They  are  variable  as  the  moon.  What  is 
wealth,  honor,  happiness  ?  It  is  like  the  Chameleon  which  often 
changes  color  suddenly.     The  man   who    to-day    is    rich,    honored, 

66 


New   Yearns  Day.  67' 

happy,  may  to-morrow  be  poor,  despised,  miserable.  Most  impres- 
sively does  David  picture  the  vanity  of  man's  life  and  doings  when 
he  says  in  the  39th  Psalm:  "Lord,  make  me  to  know  mine  end^. 
and  the  measure  of  my  days,  what  it  is;  that  I  may  know  how  frail 
lam.  Behold,  thou  hast  made  my  days  as  a  handbreadth;  and 
mine  age  is  as  nothing  before  thee  :  verily  every  man  at  his  best 
state  is  altogether  vanity.  Surely  every  man  walketh  in  a  vain 
show  ;  surely  they  are  disquieted  in  vain  :  he  heapeth  uj)  riches, 
and  knoweth  not  who  shall  gather  them."  David  desired  this 
knowledge  from  the  Lord  that  his  life  and  doings  were  vanity. 
Man's  life  and  doings  are,  indeed,  a  vain,  transient  thing.  Where 
are  those  stately  Romans  who  rode  in  golden  vehicles  and  pridedi 
themselves  in  being  lords  of  the  earth f  They  have  disappeared  like- 
a  shadow ;  scarcely  a  few  of  their  names  have  been  handed  down  to> 
us.  Of  all  the  myriads  who  have  lived  in  the  lapse  of  time  the 
names  of  some  thousands  are  inscribed  on  the  pages  of  history,  the 
rest  have  passed  away  without  leaving  a  trace  behind  them.  What 
shall  be  known  of  us  a  hundred  years  hence,  if  the  world  will  yet 
stand  ?  Our  place  will  know  us  no  more,  yea  perhaps  the  very  re- 
membrance of  us  will  be  forgotten  ;  no  one  will  know  that  we  ever 
were,  and  no  one  will  care  to  know.  Man  lives  a  short  time  on  tlia 
earth  and  then  sinks  into  oblivion. 

Time,  like  an  ever-rolling  stream, 

Bears  all  its  sons  away ; 
They  fly,  forgotten,  as  a  dream 

Dies  at  the  opening  day. 

Yet  man  lives  so  securely  as  though  the  earth  were  to  be  his 
dwelling  place  forever,  and  he  considers  not  that  his  days  are  as  a 
handbreadth. 

Of  the  vanity  of  all  earthly  things  the  return  of  the  year  re- 
minds us,  and  it  should  persuade  our  hearts  unto  wisdom,  to  seek 
the  things  which  are  not  vanity,  which  will  cause  our  names  to  be 
remembered  forever.  Where  shall  we  seek  them  ?  Not  in  tlie  things 
of  this  earth ;  for  "  the  world  passeth  away  and  the  lust  thereof," 
and  the  works  of  man  crumble  to  atoms.     Seek  the  tower  of  Babel 


68  New   Year's  Day. 

which  was  to  reacii  up  to  the  skies  I  Ask  for  the  names  of  its 
builders !  They  are  forgotten,  and  they  will  never  be  known  ;  for 
they  wei-e  proud  men,  and  their  names  are  not  written  in  the  book 
of  life.  By  great  deeds  we  cannot  inscribe  our  names  on  the  indeli- 
ble pages  of  eternity ;  only  by  holding  fast  che  covenant,  which  the 
Immortal  One  has  made  with  us,  shall  our  names  be  immortalized 
in  heaven.  To  do  this  I  beseech  you  through  the  mercy  of  my 
Lord  at  the  beginning  of  this  new  year. 

When  do  we  close  the  old  and  begin  the  new  year  in  a  manner 
pleasing  to  God?     I  answer: 

When  we  do  it  in  the  Name  of  Jesus. 

In  His  name  we  end  the  old  and  begin  the  new  year,  if  we 
I.     Believe  that  He  is  the  propitiation  for  the  sins  of  the 
past ;  and 

II.     That  He  will  be  our  Helper  and  vSavior  in  the  future. 


"And  when  eight  days  were  accomplished  for  the  circmncising 
of  the  child,  his  name  was  called  Jesus."  Circumcision  was  in  the 
Old  Testament  what  baptism  is  in  the  New,  the  sacrament  of  re- 
ception into  the  covenant  of  grace  with  God.  As  baptism  "  works 
the  forgiveness  of  sin,  delivers  from  death  and  the  devil,  and  gives 
eternal  salvation,"  so  in  the  Old  Testament  the  children  of  the 
Israelites  through  circumcision  obtained  the  forgiveness  of  sins, 
were  delivered  from  the  power  of  death  and  the  devil,  and  were 
made  heirs  of  eternal  life.  As  Peter  said  of  baptism:  "  Be  baptized 
for  the  remission  of  sins,"  so  circumcision  was  for  the  remission 
of  sins. 

Now  in  our  text  we  read  of  the  Child  Jesus :  "  And  when  eight 
days  were  accomplished  for  the  circumcising  of  the  child."  The 
child  w^hose  birth  we  celebrated  eight  days  ago,  was  also  circum- 
cised; it,  too,  received  the  sacrament  of  the  forgiveness  of  sins  and 
of  deliverance  from  death  and  the  power  of  the  devil.  Does  not 
this  contradict  the  words  of  the  angel  to  the  virgin  Mary    when   he 


New   Year's  Day,  69 

said  :  '•  The  Holy  Ghost  shall  come  upon  thee,  and  the  power  of  the 
Highest  shall  overshadow  thee ;  therefore  also  that  holy  thing 
which  shall  be  born  of  thee  shall  be  called  the  Son  of  God.  " 
This  Child  was  not  conceived  and  born  in  sin  like  other  children. 
He  was  •'  holy,  harmless,  undefiled,  separate  from  sinners,"  even 
from  the  womb.  What  strange  thing,  then,  is  this  that  He  was 
circumcised  ?  If  He  was  holy  and  undeliled  from  sin,  why  did  He 
receive  the  sacrament  which  was  instituted  for  the  remission  of  sins  ? 
If  He  was  the  Son  of  the  Most  High,^  why  did  He  receive  the  sac- 
rament of  reception  into  the  covenant  of  grace  with  God?  If  we 
would  tell  an  angel  of  heaven  that  he  must  be  baptized,  what  would 
he  answer  ^  Would  he  not  say  :  I  am  not  a  sinner,  like  you  mortals 
on  earth,  and  I  need  not  be  baptized  for  the  remission  of  sins. 
Where  there  is  no  sin,  baptism  would  have  no  meaning,  because  it 
is  "for  the  remission  of  sins." 

Now  here  we  behold  this  wonderful  spectacle  that  the  Most 
Holy  One,  God's  own  Son,  is  circumcised.  Think  of  God  coming 
down  from  heaven  and  being  baptized  as  though  He  were  a  sinner 
needing  forgiveness!  Jesus  Christ,  who  is  the  true  God,  is  circum- 
cised as  though  He  were  a  sinner  and  needed  forgiveness.  Infidels 
and  Rationalists  would  make  of  this  a  flat  contradiction  saying,  if 
He  had  been  the  true  God,  He  could  not  have  consented  to  receive 
the  sacrament  of  the  forgiveness  of  sin.  But  we  Christians  must 
not  be  led  away  from  the  Word  by  the- inferences  of  human  reason. 
It  is,  indeed,  a  wonderful  thing  that  the  same  one  whom  the.  angel 
called  "  Christ,  the  Lord,"  after  eight  days  was  circumcised  as 
though  He  had  been  born  a  sinner  like  other  children  ;  but  in  this 
wonderful  thing  is  embraced  the  mystery  of  our  redemption. 
St.  Paul  explains  this  beautifully  when  he  writes  to  the  Galatians  : 
"When  the  fulness  of  the  time  Avas  come,  God  sent  forth  his  Son, 
made  of  a  woman,  made  under  the  law,  to  redeem  them  that  were 
under  the  law%  that  we  might  receive  the  adoption  of  sons."  This 
Child  was  not  a  sinner,  and,  therefore,  not  subject  to  the  law.  He 
had  committed  no  sins,  and  for  His  own  person  Jid  not  need  cir- 
cumcision. Nevertheless  He  was  put  under  the  law  and  was  cir- 
cumcised a?   though   He    were   a    sinner.       Wherefore  ?      St.  Paul 


70  New  Year's  Day. 

answers  :  "To  redeem  them  that  were  under  the  law."  He  was  not 
subject  to  the  curse  of  the  law,  but  others  were;  He  had  not  sinned, 
but  others  had ;  He  did  not  need  forgiveness,  but  others  did. 
Therefore  He  was  circumcised  not  for  His  own  sake,  but  for  the 
sake  of  others.  Who  "these  others"  are  the  apostle  defines  when 
he  adds  :  "That  we  might  receive  the  adoption  of  sons."  We,  you 
and  I,  had  sinned  and  needed  forgiveness.  Therefore  Christ  was 
put  under  the  law  to  fulfill  it  in  our  stead,  and  so  to  deliver  us 
from  the  curse  of  the  law.  He  was  circumcised  for  our  sake  to 
earn  forgiveness  of  sins  for  us. 

We  have  sinned,  and  that  the  sins,  even  of  the  past  year  alone, 
have  been  neither  few  nor  small  we  cannot  deny,  neither  should  we 
attempt  to  deny  it.  Now  from  eternal  Justice  the  decree  has  long 
since  gone  forth  :  "  Cursed  is  every  one  that  continueth  not  in  all 
things  which  are  written  m  the  book  of  the  law  to  do  them."  This 
■decree  puts  us  under  the  curse;  for  none  of  us  can  say  that  he  has 
done  "all  things  which  are  written  in  the  book  of  the  law."  But 
there  was  One  in  heaven  who  was  moved  with  compassion  to  us-ward, 
and  He  made  this  agreement  with  eternal  Justice,  that  He  vvould 
come  down  to  the  earth.  He  would  assume  our  nature.  He  would  step 
into  our  shoes,  would  put  Himself  under  the  law  and  in  our  stead 
would  fulfill  its  requirements  and  for  His  sake  we  should  go  free 
from  the  curse.  At  Christmas  Ave  heard  from  the  message  of  the 
angel  that  He  did  come,  and  our  to-day's  Gospel  tells  us  that  He 
went  to  work  very  early  to  fulfill  the  contract  made  with  Justice 
in  eternity  and  revealed  to  the  patriarchs  of  old.  When  eight  days 
old  He  was  gircumcised.  He  the  Holy  One,  as  though  He  were  a 
sinner,  and  so  He  demonstrated  that  He  had  taken  our  place  under 
the  law.  Let  fastidious  persons  say  of  our  text,  the  Bible  ought 
not  to  speak  of  such  things  as  circumcision,  because  they  were  of- 
fensive to  delicacy ;  to  us  who,  by  the  grace  of  God,  have  come  to 
an  understanding  of  the  counsel  of  God  unto  salvation,  know,  that 
this  text  is  one  of  the  most  glorious  verses  in  the  whole  Bible,  be- 
cause it  tells  us  that  we  have  a  Savior  who  did  indeed  perform  the 
requirements  of  the  law.  Those  drops  of  blood  which  He  shed  at 
His  circumcision  are  unto  us  the  earnest,  the  pledge  that  He  did  do 


New  Year's  Day.  71 

what  He  had  agreed  on  with  eternal  Justice,   and,  hence,  that  the 
penalty  pronounced  by   the  law  is  removed  from  us. 

That  we,  my  friends,  have  not  kept  the  law  can  now  no  more 
prevent  our  salvation,  because  Christ  has  kept  it  for  us.  Though 
I  have  transgressed  the  law,  yet  Christ  has  fulfilled  it  for  me.  If 
now  I  grasp  Christ's  fulfillment  of  the  law  and  appropriate  it  unto 
myself  as  mine  own,  then  I  have  a  fulfillment  of  the  law,  and  this 
is  just  as  good  and  just  as  valid  before  G-od  as  though  I  had  never 
broken  the  law,  but  had  kept  it  most  perfectly  ;  "  for  Christ  is  the 
■end  of  the  law  for  righteousness  to  every  one  that  believeth."  This 
is  our  trust  that  Christ  is  the  propitiation  for  our  sins ;  that  His 
fulfillment  of  the  law  is  ours ;  and  if  we  do  heartily  believe  this, 
then  the  sins  of  the  past  year  are,  before  God  in  heaven,  a  thing  of 
the  past  and  are  no  more  taken  into  account  against  us.  This  is 
the  way  to  rid  ourselves  of  the  sins  of  the  old  year,  to  claim  the 
work  of  Jesus  as  our  own.  This  is  ending  the  old  year  in  the 
name  of  Jesus,  to  believe  it,  to  rejoice  over  it  that  He  saves  us  from 
■our  sins. 

n. 

If  we  so  by  faith  in  Him  begin  the  year  in  the  name  of  Jesus, 
we  have  a  quiet  conscience  concerning  the  past,  knowing  that  He 
is  the  propitiation  for  our  sins ;  and  in  Him  we  have  also  a  Helper 
for  the  future,  a  Friend  on  whom  we  can  depend.  "His  name  was 
called  JESUS,  wliich  luas  so  named  of  the  angel  before  he  was  con- 
ceived in  the  womb."  Jesus  was  the  personal  nanie  of  the  Lord,  the 
name  by  which  He  was  known  when  walking  on  earth.  It  was  not 
by  accident,  nor  merely  by  human  choice,  it  was  by  the  counsel  of 
God  that  He  received  this  name  Jesus ;  for  He  "  was  so  named  of  the 
angel  before  he  ivas  conceived  in  the  womb."  Already  before  His 
cc-nception  His  name  was  given  Him  by  an  angel.  It  is,  therefore, 
not  an  earthly,  or  human,  but  a  heavenly,  a  divine  name.  Not  His 
mother,  God  chose  it.  Now  if  God  gave  Him  a  name  it  must  sure- 
ly be  an  appropriate  name,  and  so  it  is ;  for  His  name  tells  us 
what  He  is  and  what  He  does.     His  name  was  given  Him  when  He 


72  New  Year's  Day. 

was  circumcised,  and  even  then  He  was  already  doing  what  His 
name  denotes ;  for  the  word  Jesus  means  Redeemer,  Deliverer,. 
Helper,  Savior.  Savior  is  the  name  of  the  child  circumcised  at 
Bethlehem.  The  reason  why  this  name  was  given  Him  the  angel 
tells  us  when  saying  unto  Joseph  :  "  Thou  shalt  call  his  name 
Jesus;  for  he  shall  save  his  people  from  their  sins."  He  is  the 
true  Jesus,  He  is  the  Savior. 

In  earthly  things  there.are  many  that  may  be  called  saviors^ 
A  skillful  doctor  is  a  savior  in  sickness,  when  he  gives  wholesome 
medicine  ;  parents  are  saviors  of  their  children,  providing  for  them  ; 
kings  are  saviors  of  their  subjects,  when  defending  them;  money  is 
a  savior  out  of  many  difficulties  to  him  that  possesses  it.  But  these 
all  are  poor  saviors.  When  need  is  greatest  they  forsake  those  who 
trust  in  them.  A  doctor  can  not  cure  death ;  money  can  not  deliver 
from  the  compunctions  of  conscience.  When  remorse  begins  to 
lacerate  the  heart,  when  the  law,  death  and  hell  strike  terror  to  the 
soul,  when  Satan  begins  to  say  :  Thou  art  a  sinner  and  thou  art 
mine,  tlien  all  earthly  saviors  forsake  us,  then  their  comfortings 
are  vain  and  they  become  manifest  as  miserable  saviors.  But  when 
need  is  greatest  then  Jesus  is  the  true  Savior  ;  for  He  has  come  to 
save  us  from  our  greatest  need,  to  save  us  from  our  sins.  Insigni- 
ficant are  all  external  evils  in  comparison  to  the  evil  of  sin  ;  for 
temporal  afflictions,  though  they  last  for  years,  last  for  a  time  only,, 
but  sin  drags  down  to  eternal  destruction.  Though  I  would  be 
obliged  to  beg  my  bread  at  the  doors  of  hard-hearted  strangers  and 
though  I  must  sleep  under  the  canopy  of  heaven,  and  be  made  wet 
by  the  dews,  yet  having  Jesus  for  my  Savior  1  would  be  far  better 
off  than  a  millionaire  who  has  made  gold  his  savior ;  for  gold  will 
procure  comforts  and  luxuries  for  the  body,  but  Jesus  will  deliver 
out  of  every  trouble.  If  the  burdens  of  this  life  oppress  me,  Jesus, 
my  Savior,  cheers  the  heart  with  the  hope  of  a  better  life  to  come 
and  He  knows  how  to  soften  every  sorrow  and  sweeten  every  toil. 
If  my  sins  trouble  me,  Jesus,  my  Savior,  is  come  to  save  me  from 
my  sins.  If  Satan  accuses  me,  I  answer  :  What  right  shouldstthou 
have  to  condemn  since  Jesus,  my  Savior,  hath  bruised  thy  head  ? 
If  hell  threatens  to  devour  me,  I  answer :  Jesus,  my  Savior,  ascend- 


New   Yearns  Day.  73 

ed  OD  high  and  led  captivity  captive.  Though  I  must  walk  through 
the  valley  of  the  shadow  of  death  I  have  a  staff  on  which  to  lean  : 
Jesus,  my  Savior.  A  bright  star  of  the  moruing  greets  me  from 
beyond  the  river  of  death  :  It  is  Jesus,  my  Savior.  01  what  sweet- 
ness is  comprised  in  the  word  Jesus,  Savior. 

None  shall  claim  my  heart  beside, 
None  but  Jesns  crucified  ; 
Savior,  I  am  only  Thine, 
Other  love  shall  ne'er  be  mine, 

"  Thy  name  is  as  ointment  poured  forth,"  says  the  Bride  in  the 
Song  of  Solomon.  Delightful  to  the  believing  soul  is  the  name  of 
Jesus,  delicious  as  the  savor  of  precious  ointment,  lovelier  than  the 
lily  of  the  valley,  sweeter  than  the  rose  of  Sharon.  Shall  we  not 
in  this  dear  Name  begin  the  year  ? 

Dark  the  year  lies  before  us.  None  of  us  can  tell,  what  it  will 
bring  him,  whether  it  will  exalt  him  on  earth,  or  lay  him  low 
in  the  dust.  We  Christians  who  do  not  seek  that  which  is  of  the 
world,  but  have  our  eye  fixed  on  the  eternal  home  above,  can,  as 
pilgrims  in  a  strange  laud,  not  expect  much  good  in  the  world. 
Of  some  things,  indeed,  we  do  know  that  they  will  be  in  this  new 
year.  Satan  will  be  our  enemy,  the  world  will  tempt  us,  our  own 
flesh  and  blood  will  try  us,  perhaps  death  will  knock  at  our  door. 
Where  shall  we  find  one  to  depend  on  for  comfort,  help  and  deliv- 
erance ?  Thanks  be  to  God,  we  know  of  one  :  Jesus,  our  Savior. 
"  Our  God  is  the  God  of  salvation  ;  and  unto  God  the  Lord  belong 
the  issues  from  death."  Begin  the  year  in  the  name  of  Jesus.  If 
He  is  with  you,  you  can  be  bold  against  Satan ;  for  He  is  come  to 
destroy  the  works  of  the  devil.  If  He  is  with  you,  you  can  triumph 
over  the  threats  and  allurements  of  the  world  ;  for  He  has  overcome 
the  world.  If  He  is  with  you,  you  can  rule  over  the  sin  dwelling 
in  your  members  ;  for  He  gives  the  Spirit  that  lusteth  against  the 
flesh.  If  Be  is  with  you,  you  can  be  cheerful  in  affliction  ;  for  if 
you  suffer  with  Him,  you  shall  also  reign  with  Him.  If  He  is  with 
you,  you  have  a  Friend  whose  "loving  kindness  changes  not." 
Trusting  in  His  name  we  can  cheerfully  sing  : 


74  New  Year's  Day. 

Jesus'  Name  shall  lighten  pain, 

And  in  all  our  ills  relieve  us  ; 
Losses  thus  shall  turn  to  gain, 

And  to  blessings  what  seemed  grievous  ; 
Jesus'  Name  is  Sun  and  Shield, 
Here  must  all  our  sorrows  yield. 

In  this  world  every  thing  is  changeable,  and  man  more  change- 
able than  aught  else.  Man  is  indeed  to-day  red,  to-morrow  dead, 
to-day  rich,  to-morrow  poor,  to-day  glad,  to-morrow  sad,  to-day  re- 
spected, to-morrow  rejected,  to-day  beloved,  to-morrow  hated. 

Thank  God,  that  in  this  world  of  changeableness  we  have  one 
thing  which  does  not  change,  the  Word  of  our  God,  which  tells  us 
of  the  Eock  of  Ages  clef t  for  us.  In  Him  let  us  hide  our  souls; 
then  let  times  change,  let  fortune  change,  let  men  change;  in  the 
clefts  of  the  Rock  of  Ages  there  is  an  unchangeable  hiding  place. 
May  you  dwell  in  Him  and  He  in  you.     Amen. 


SUNDAV  AKTER  NEW  YEAR. 


TicxT  :  Aud  when  they  were  departed,  behold,  the  angel  of  the  Lord 
appeareth  to  Joseph  in  a  dream,  saying,  Arise,  and  take  the  young  child 
and  his  mother,  and  flee  into  Egypt,  and  be  thou  thei-e  until  I  bring  thee 
word  :  for  Herod  will  seek  the  young  child  to  destroy  him.  When  he 
arose,  he  took  the  young  child  aud  his  mother  by  night,  and  departed  into 
Egypt :  and  was  there  until  the  death  of  Herod  :  that  it  might  be  fulfilled 
which  was  spoken  of  the  Lord  by  the  prophet,  saying,  Out  of  Eg^pt  have 
I  called  my  Sou.  Then  Herod,  when  he  saw  that  he  was  mocked  of  the 
wise  men,  was  exceeding  wroth,  and  sent  forth,  and  slew  all  the  children 
that  were  in  Bethlehem,  and  in  all  the  coasts  thereof,  from  two  years  old  and 
under,  according  to  the  time  which  he  had  diligently  inquired  of  the  wise 
men.  Then  was  fulfilled  that  which  was  spoken  by  Jeremy  the  prophet, 
saying,  In  Rama  was  there  a  voice  heard,  lamentation,  and  weeping,  and 
great  mourning,  Rachel  weeping  for  her  children,  and  would  not  be  com- 
forted, because  they  are  not.  But  when  Herod  was  dead,  behold,  an  angel 
of  the  Lord  appeareth  in  a  dream  to  Joseph  in  Egypt,  saying.  Arise,  and 
take  the  young  child  and  his  mother,  and  go  into  the  land  of  Israel :  for  they 
are  dead  which  sought  the  young  child's  life.  And  he  arose,  and  took  the 
young  child  and  his  mother,  and  came  into  the  land  of  Israel.  But  when 
he  heard  that  Archelaus  did  reign  in  Judea  in  the  room  of  his  father 
Herod,  he  was  afraid  to  go  thither :  notwithstanding,  being  warned  of 
God  in  a  dream,  he  turned  aside  into  the  parts  of  Galilee  :  and  he  came 
and  dwelt  in  a  city  called  Nazareth :  that  it  might  be  fulfilled  which  was 
spoken  by,the  prophets.  He  shall  be  called  a  Nazarene.      Matth.  2,  13-23. 

Our  Lord  Jesus  Christ  was  made  of  the  seed  of  David  accord- 
ing to  the  flesh,  as  it  had  been  foretold;  for  thus  God  had  spoken 
unto  David  by  Nathan  the  prophet :  "  I  will  set  up  thy  seed  after 
thee,  which  shall  proceed  out  of  thy  bowels,  and  I  will  establish  the 
throne  of  his  kingdom  forever."  From  this  and  other  similar  pas- 
sages of  the  Scriptures  the  Pharisees,  as  blind  leaders  of  the  blind, 
concluded  that,  when  the  Messiah  would  come  He  would  establish 
a  worldly  kingdom  and  would  rule  at  Jerusalem  as  a  mighty  mon- 

(75) 


76  Sunday  after  New   Year. 

arch.  They  were  indeed  blind  leaders.  Had  they  examined  the 
Scriptures  wibh  an  unbiased  mind  they  must  soon  have  understood 
that  Christ,  being  an  everlasting  king,  could  not  be  a  worldly  mon- 
arch. Earthly  kings  are  of  few  days  and  must  soon  leave  their 
dominion  to  others.  But  the  idea  that  the  Messiah  would  make 
Jerusalem  the  capital  of  a  mighty  kingdom,  suited  the  carnal  wishes 
of  the  Pharisees,  and  so  they  themselves  adopted  it  and  taught  it  to 
the  people.  In  the  time  of  Christ,  therefore,  it  was  the  common 
belief  amongst  the  Jews  that  the  Messiah  would  liberate  them  from 
the  dominion  of  the  Romans  and  would  make  them  a  ruling  nation 
on  the  earth.  So  deeply  was  this  false  opinion  concerning  the  na- 
ture of  Christ's  kingdom  rooted  in  the  minds  of  the  people  that 
it  was  extremely  difficult  for  the  apostles  to  extricate  themselves 
from  it.  On  the  day  of  the  Lord's  resurrection  those  two  disciples 
going  from  Jerusalem  to  Emmaus  yet  said:  "We  trusted  that  it 
had  been  he  which  should  have  redeemed  Israel."  He  had  truly 
redeemed  Israel  with  an  everlasting  redemption,  but  they  meant  a 
different  kind  of  redemption,  namely  civil  and  political  redemption. 
Even  at  the  Lord's  ascension  the  disciples  still  asked  :  "  Lord,  wilt 
thou  at  this  time  restore  again  the  kingdom  to  Israel  ?  "  To  the 
very  last  they  cherished  the  fond  hope  that  He  would  restore  liber- 
ty and  self-government  to  the  Jews.  Not  till  after  the  outpouring 
of  the  Holy  Ghost  did  the  apostles  fully  understand  the  nature  of 
Christ's  kingdom.  This  false  notion,  inculcated  by  the  Pharisees, 
is  entertained  by  the  Jews  unto  this  day.  Fondly,  but  vainly  do 
they  expect  the  Messiah  yet  to  come,  to  gather  them  out  of  all  na- 
tions and  to  establish  a  glorious  kingdom  at  Jerusalem. 

In  Christendom  also  many  have  erroneous  and  mistaken  views 
concerning  the  nature  of  Christ's  kingdom.  The  Roman  Catholics 
teacli  that  the  church  is  a  visible  body  under  a  visible  head,  that  it 
should  have  authority  over  the  civil  powers  and  should  reign  in 
worldly  glory.  Milleuarians,  similar  to  the  Jews,  harbor  the  fond 
dream  that  Clirist  would  yet  come  to  rule  over  the  earth  in  a  visible 
kingdom, for  a  thousand  years.  Many,  when  they  have  embraced 
Christ,  think,  they  onght  now  to  fare  happily  and  prosperously  in 
all  things. 


Sunday  after  New   Year.  Ill 

All  such  opinions,  as  though  Christ's  kiugdoni  should  be  an 
external  kingdom,  glorious  in  this  world,  or,  as  though  following 
Christ  ought  to  bring  worldly  blessings  and  happiness,  are  against 
the  nature  of  Christ's  kingdom  ou  earth  and  they  are  in  conflict 
with  the  Scriptures.  Neither  sliould  they  be  regarded  as  harmless ; 
for  they  bring  great  danger  to  the  soul.  Of  those  like  unto  seed 
sown  on  a  rock  the  Lord  says :  "  Which  for  a  while  believe,  and  in 
time  of  temptation  fall  away."  When  temptation  comes  upon 
them,  they  fall  away.  If  a  man  thinks  in  following  Christ,  his 
path  must  be  smooth  aiid  he  must  fare  happily,  and  then  he  finds 
that  he  must  climb  over  rocks  and  suffer  wounds  from  thorns,  he  is 
in  great  danger  of  being  offended  in  Christ,  and  is  tempted  to  turn 
back  and  to  walk  no  more  with  Him.  To  avoid  these  dangers  it  is 
important  to  be  rightly  informed  as  to  the  nature  of  Christ's  king- 
dom, in  order  that  we  may  know  what  to  expect  of  Christ  and  with 
Christ.     Let  us  therefore  to-day  consider  : 

The  Nature  of  Christ's  Kingdom  as  shown  by  His 

Fleeing  to  Egypt  and  the  Murder  of  the 

Infants  at  Bethlehem. 

We  learn  here : 

I.     That  Christ's  kingdom  is  a  kingdom  of  the  cross ;  and 
II.     That  in  it  is  manifested  the  hidden  power  of  God  unto 
salvation. 


At  His  birth  and  again  at  His  presentation  in  the  temple  glori- 
ous things  were  spoken  of  the  child  Jesus.  In  addition  to  this 
wise  men  from  the  far  East  came  to  Jerusalem  inquiring  :  "  Where 
is  he  that  is  born  King  of  the  Jews  ?  for  we  have  seen  his  star  in 
the  east,  and  are  come  to  worship  him,"  And  when  they  found 
Him  at  Bethlehem  they  worshiped  Him,  and  opening  their  treasures 
"  they  pi'eseuted  unto  him  gifts :  gold,  and  frankincense  and  myrrh." 
Thus  far  the  history  of  Christ  speaks  unto  us  of  honor  and  praise 
brought  unto  Him  both  by  angels  and  men.  But  very  soon  He 
had  to  suffer  the  persecution  of  men.     He  was  come  into  the  world 


78  iSiinday  after  New  Year. 

to  be  a  landmark  of  salvation  to  the  meek  and  the  lowly,  the  con- 
trite and  the  broken-hearted.  Hence  it  could  not  be  otherwise  than 
that  He  must  be  a  rock  of  offence  to  the  proud,  a  stumbling-block 
in  the  way  of  the  world,  a  sign  offensive  to  all  who  are  not  contrite 
and  broken-hearted.  When  still  an  infant  He  was  in  the  way  of  one 
mighty  on  earth  ;  for  when  the  wise  men  had  departed,  "  the  angel 
of  the  Lord  appear eth  to  Joseph  in  a  dream,  saying,  Arise,  and  take 
the  you7ig  child  and  his  mother,  and  fiee  into  Egypt,  and  le  thou  there 
until  I  bring  thee  word  ;  for  Herod  will  seek  the  yonng  child  to  de- 
stroy him.'' 

This  Herod  was  not  a  Jew,  but  an  Edomite,  a  descendant  of 
Esau.  An  ambitious  man  and  favored  by  opportunity  he  succeeded 
with  the  aid  of  the  liomans  to  make  himself  king  over  Judea.  His- 
tory tells  of  few  tyrants  so  unfeeling  and  bloodthirsty  as  he.  He 
spared  not  his  nearest  relatives,  but  under  nefarious  pretenses  he 
put  many  of  them  to  death,  including  his  sister,  his  wife  and  three 
of  his  sons.  When  this  bloodthirsty  tyrant  heard  by  the  wise  men 
that  the  long  expected  King  of  the  Jews  was  born  at  Bethlehem  he 
at  once  began  to  fear  for  his  throne.  Herod  wanted  to  remain  king 
and  to  perpetuate  his  throne.  Therefore  this  child  was  in  his  way, 
and  he  was  quickly  resolved  that  it  must  be  put  out  of  the  way. 
The  infant  Jesus  was  already  hated  and  His  destruction  plotted. 
He  had  to  flee  for  His  life  and  He  did  flee,  t  Wonderful  spectacle  ! 
The  King  of  kings,  who  in  the  eighth  chapter  of  Proverbs  says  : 
"By  me  kings  reign,  and  princes  decree  justice,"  flees  to  save  His 
life  from  the  hands  of  a  petty  tyrant. 

Behold  here  the  nature  of  Christ's  kingdom  on  earth.  When 
He  was  boi-n  there  was  no  room  for  Him  in  the  inn.  He  had  to  be 
born  in  a  stable  in  great  lowliness  and  poverty.  Now  there  was  no 
room  for  Him  in  Bethlehem,  nay,  not  in  all  Judea.  He  had  to  be- 
come an  exile  from  the  land  of  promise  and  had  to  seek  safety 
in  that  land  in  which  Israel  had  once  been  held  in  bondage.  And 
He  did  flee.  He  might  have  stayed  at  Bethlehem.  He  might  have 
taken  up  the  contest  with  Herod.  He  might  have  caused  fire  to 
fall  from  heaven  and  consume  the  murderers  sent  by  Herod.  He 
might  have  stationed  the  angels  a  fiery  wall  around  Bethlehem.     He 


Sunday  after  New  Year.  79 

might  have  inspired  the  people  of  the  Jews  with  sudden  courage  to 
rise  up  against  their  oppressors,  and  He  might  have  given  victory 
to  their  arms  to  drive  both  Herod  and  the  Eomans  from  the  land, 
and  to  seat  Him  on  a  throne  of  gold  and  ivory.  That,  that  would 
have  been  something  great  and  glorious  before  the  world.  Then 
His  praise  would  have  been  in  every  mouth.  But  He  flees  !  That 
is  inglorious,  disgraceful  before  the  world.  In  like  manner  we  read 
at  the  end  of  this  Gospel  :  ^'But  when  /«e  (Joseph)  heard  that  Arche- 
lavs  did  reign  in  Judea  in  the  room  of  hii^  father  Herod,  he  was 
afraid  to  go  thither:  notiiHthstanding,  being  warned  of  God  in  a  dream, 
he  turned  aside  into  the  parts  of  Galilee;  and  He  came  and  divelt  in  a 
city  called  Nazareth.''  Here  again  we  behold  Him  seeking  safety  in 
obscurity.  He  hides  to  escape  the  power  of  a  man.  He  "made  him- 
self of  no  reputation,"  says  St.  Paul,  "and  took  upon  him  the  form 
of  a  servant,  and  was  made  in  the  likeness  of  men:  and  being  found 
in  fashion  as  a  man,  he  humbled  himself."  He  surely  humbled 
Himself  when  He  submitted  to  flee  from  the  country  by  night, 
when  He  took  upon  Himself  exile  and  hardships,  and  sought  seclu- 
sion to  escape  the  hands  of  wicked  men.  This  all  is  not  glory  in  the 
sight  of  men. 

Now  as  the  King,  so  the  kingdom.  The  Christian  must  fare 
similarly  on  earth  as  did  Christ ;  for  He  said  to  the  disciples  :  "The 
servant  is  not  greater  than  his  lord.  If  they  have  persecuted  me, 
they  will  also  persecute  yon."/  Christ  experienced  the  hate  of  the 
wicked  and  endured  all  manner  of  suffering  on  earth  :  even  so  the 
citizens  of  His  kingdom  must  also  be  hated  by  men  and  must  un- 
dergo sufferings.  This  is  illustrated  here  by  two  plain  examples. 
The  first  is  Joseph  and  Mary.  On  account  of  the  Child  Jesus  they 
were  obliged  suddenly  to  arise  by  night,  to  forsake  all  and  set  out 
on  a  long  and  perilous  journey  to  a  strange  land,  and  when  they 
returned  even  then  they  were  not  free  to  choose  their  place  of 
abode.  Por  the  Child's  sake  they  had  to  dwell  in  seclusion.  The 
persecution  aimed  at  Christ  fell  upon  them  also ;  they  had  to  take 
part  in  it.  And  not  only  they,  but  also  the  infants  in  and  around 
Bethlehem  ;  for  Herod,  "wheti  he  saw  that  he  toas  mocked  of  the  loise 
men,  was  exceeding  loroth,  and  sent  forth,  and  sletv  all   the   children 


80  Sunday  after  New   Year. 

that  were  in  Bethlehem.,  and  in  all  the  coasts  thereof,  frovi  two  years 
old  and  under,  according  to  the  time  which  he  had  diligently  inquired 
of  the  wise  men."  For  Christ's  sake  these  children  had  to  suffer 
death.  It  did  not  simply  happen  so  to  them,  because  Herod  was  a 
bloodthirsty  tyrant;  for  Herod  would  never  have  thought  of 
putting  those  children  to  death  if  it  had  not  been  for  this  Child 
Jesus. 

In  these  latter  days  the  name  of  Christ  has,  indeed,  become 
great  on  the  earth ;  nevertheless  His  kingdom  is  yet  a  kingdom  of 
the  cross.  Unto  this  day  following  in  the  footprints  of  Christ  does 
not  bring  honors  and  worldly  advantages.  The  true  Christian, 
walk  he  ever  so  inoffensively,  is  yet  hated  by  the  wicked  and  des- 
pised by  the  world.  Many  a  humiliation  must  he  experience  and 
many  a  conflict  must  he  endure. 

Nevertheless  there  is  victory  and  glory  in  the  cross  of  Christ. 
Though  in  the  judgment  of  the  world  the  kingdom  of  Jesus  Christ 
appears  weak,  fleeing,  vanquished,  perishing,  there  is  a  hidden 
power  active  in  it  which  makes  it  triumphant  in  persecution,  vic- 
torious in  defeat,  invincible  to  the  enemies.  This  power  is  hidden 
to  the  world,  but  manifest  lo  them  with  whom  is  "  the  secret  of 
the  Lord."  Let  us  observe  the  working  of  this  power  as  shown  by 
our  text. 

IL 

In  the  secret  chambers  of  his  palace  king  Herod  concocted  the 
plan  to  destroy  the  new-born  King  of  the  Jews.  He  was  certain 
that  the  Child  was  born  at  Bethlehem,  but  at  Bethlehem  there  were  . 
many  children,  and  not  knowing  Avhich  was  the  one,  Herod  resolved 
not  to  search  out  the  Child  by  inquiry;  for  he  feared  the  parents 
might  be  caused  to  take  warning  and  might  flee.  To  make  per- 
fectly sure  of  the  Child's  destruction  Herod  determined  to  have  all 
children  in  and  around  Bethlehem,  that  were  two  years  old  and 
under,  suddenly  put  to  death  .This  was  a  bold,  wily  and,  as  far  as 
human  sagacity  goes,  a  sure  plan,  because  there  was  no  human 
possibility  of  Joseph  and  Mary  being  warned.  But  Herod's  secret 
plan  was  soon  made  known  to  Jose})h.  and  Jesus  escaped.     Here  is 


Sundaii  after  Xeiv  Year.  81 

that  secret,  hidden  power  which  is  active  in  the  kingdom  of  Christ. 
Herod  was  baffled  when  he  thought  he  had  succeeded  in  his  scheme. 

And  Herod  was  not  only  baffled,  he  in  fact  by  attempting  to 
destroy  Christ  only  promoted  the  cause  of  His  kingdom.  Herod 
did  succeed  in  cruelly  murdering  a  large  number  of  innocent 
children,  but  who  was  the  gainer  and  who  the  loser  ?  Herod  was 
not  the  gainer ;  for  the  One  whom  he  aimed  to  destroy,  escaped 
him,  and  the  blood  of  those  innocent  babes  may  many  a  time  have 
risen  up  before  the  eyes  of  his  mind  an  accusing  witness  and,  surely, 
it  burns  on  his  soul  forever  ;  but  those  children,  being  of  Jewish 
parents,  had  been  received  into  the  covenant  of  grace  by  the  sacra- 
ment of  circumcision  and  were  saved.  Early  Avere  they  secured 
from  all  danger  and  made  perfect.  If  Herod  was  not  the  gainer, 
those  infants  were  certainly  not  the  losers.  Yea,  by  the  satanic 
scheme  of  Herod  they  obtained  the  high  honor  of  being  the  first 
martyrs  for  Christ  in  the  New  Covenant.  Aptly  does  Luther  say 
on  the  death  of  these  infants :  "This  death  is  unto  them  a  peculiar 
honor  before  God  and  all  His  angels  and  saints,  and  in  salvation 
they  will  receive  a  special  reward  for  it."  In  the  judgment  of  the 
world  Herod  fared  prosperously  and  those  infants  perished  miser- 
ably, but  here  again  is  that  secret,  saving  power  in  Christ's  kingdom 
which,  in  fact,  made  them  the  victors  and  Herod  the  vanquished. 

Herod  also  gave  occasion  for  the  fulfilling  of  the  Scriptures. 
By  his  persecution  Christ  was  obliged  to  flee  to  Egypt,  from  where 
He  was  called  back  by  an  angel  of  the  Lord,  and  so  the  prophecy 
was  fulfilled.  "■Out  of  Egypt  have  I  called  my  son.''  Herod  caused 
the  mothers  at  Bethlehem  to  raise  a  cry  of  lamentation  over  their 
murdered  infants,  and  so  was  accomplished  the  prophecy  :  "  In 
Rama  was  there  a  voice  heard,  lame^itation,  and  weeping,  and  great 
mowning,  Rachel  weeping  for  her  children,  and  would  not  be  com- 
forted, because  they  are  not."  Because  Archelaus  was  also  a  tyrant, 
Joseph  was  afraid  to  go  into  Judea  and  went  and  dwelt  in  Naza- 
reth, and  so  the  prophecy  was  fulfilled  :  "  He  shall  be  called  a  Nccza- 
reiie."  Behold  again  the  working  of  that  secret  power  in  Christ's 
kingdom,  making  Herod  subservient  for  the  fulfilling  of  the  Scrip- 
tures.   Herod   thought   to   destroy   Christ,   whereby   the  prophecy 


82  Sundaij  after  Xew  Year. 

of  the  Scriptures  would  have  been  thwarted,  and  he  knew  not 
that  his  acts  served  to  promote  the  f  ultilling  of  the  Scriptures. 
Yes,  there  is  an  invisible  power  in  Christ's  kingdom  by  which  even 
His  persecutors  are  made  instruments  for  the  promotion  of  His 
kingdom. 

One  thing  more  remains  to  be  mentioned  :  "  But  whoi  Herod 
was  dead.''  Though  a  fugitive  the  Child  Jesus  Avas  living,  but 
Herod  died,  or  rather,  he  perished  in  the  most  miserable  manner 
conceivable.  Not  long  after  the  murder  of  those  infants  a  disgust- 
ing disease  befell  him  :  his  body  swelled  prodigiously,  worms  grew 
in  his  flesh  and  when  he  was  in  such  a  condition  that  barely  the 
places  could  be  distinguished  where  his  eyes  had  been,  he  attempted 
to  kill  himself  with  a  knife,  and  was  prevented  only  by  his  cousin. 
Behold  again  that  hidden,  vvonderful  power  in  Christ's  kingdom  : 
Jesus,  the  infant  Child,  living,  Herod,  the  mighty  persecutor,  dead. 
So  it  has  been  unto  this  day.  Christ,  and  with  Him  the  Church, 
abides,  but  the  enemies  and  persecutors  perish. 

Why  was  this  sorrowful  occurrence  comprised  in  the  plan  of 
redemption  ?  and  why  is  it  written  ?  The  object  is  clear.  Man 
had  fled  from  God,  and  Christ  came  to  restore  man  again  to  com- 
munion with  God.  He  suffered  ignoble  flight  that  we  should  no 
more  be  obliged  to  flee  from  the  countenance  of  His  Father.  Out 
of  His  humble  fleeing  grows  our  approach  to  the  throne  of  glory. 

This  clearly  illustrates  the  nature  of  Christ's  kingdom.  It  is 
a  kingdom  of  the  cross,  but  by  the  cross,  and  under  the  cross  it  tri- 
umphs with  everlasting  victory.  In  Kevelations  7th  chapter  we 
read  that  John  saw  "  a  great  multitude,  which  no  man  could  num- 
ber, before  the  Lamb,  clothed  with  white  robes,  and  palms  in  their 
hands,"  and  it  was  said  unto  him  :  "  These  are  they  which  came 
out  of  great  tribulation,  and  have  washed  their  robes,  and  made 
them  white  in  the  blood  of  the  Lamb.  Therefore  are  they  before 
the  throne  of  God,  and  serve  him  day  and  night  in  his  temple." 
They  came  out  of  great  tribulation,  but  they  had  the  palms  of  ever- 
lasting victory  in  their  hands.  Christ's  kingdom  is  a  kingdom  whose 
citizens  are  led  from  cross  to  glory,  from  labor  to  rest,  from  defeat 
to  victory,  from  death  to  life. 


Sunday  after  Neio   Year.  .S8 

Because  this  is  the  nature  of  Christ's  kingdom,  we  shouki  gird 
our  loins  and  prepare  our  hearts  to  be  true  and  loyal  citizens  in  His 
kingdom.  Xever' should  we  expect  worldly  gain  from  following 
Christ,  remembering  what  He  said  to  Pilate :  "My  kingdom  is  not 
of  this  world."  We  can  not  expect  to  be  carried  to  heaven  OU' 
^downy  beds  of  ease;  for  Christ  said  :  "  If  any  man  will  come  after 
me,  let  him  deny  himself  and  take  up  his  cross,  and  follow  me."" 
We  must  not  hope  to  avoid  the  enmity  of  the  wicked,  or  the  scorn 
of  the  world;  for  Christ  was  hated  and  obliged  to  flee,  and  He- 
war  ningly  says :  "Woe  unto  you,  when  all  men  shall  speak  well  of 
you  I  for  so  did  their  fathers  to  the  false  prophets." 

But  when  we  must  bear  the  cross,  suffer  affliction,  feel   the  en- 
mity of  the  world  and  the  scorn  of  the  wicked,   our  hearts  should; 
be  cheerful  and  we  should  never  despair.     The  kingdom  of  Christ., 
though  it  appear  to  be  made  an  end  of,  has   never  yet  been  over- 
thrown, neither  will  it  ever  be.     When  affliction  threatens  to  ovei'- 
whelm  us,  we  should  call  to  mind  that  those    standing   before    the 
throne  of  God  came  out  of  great  tribulation,  but  now  hold  palms  iia 
their  hands,  as  Christ  also  suffered,  and  by  suffering  entered  in  to  His^ 
glory.     Our  hearts  should  be  settled  in  the  words   of   Paul:    "We- 
are  cast  down,  but  not  destroyed."     The  Lord  may  suffer  His  own- 
to  be  cast   down,    but  He  will  not  suffer  them  to  be  destroyed... 
AVhen  it  appears  as  though  our  enemies  must  prevail,  and  we  must 
perish,  Ave  should  not  falter.     If  men  seek  to  do  evil  unto  us  we 
know  that,  under  the  providence  of  God,  they  are  only  working  for 
our  good  ;  as  the  Scripture  saith  :  "  We  know  that  all  things  work 
together  for  good,  to  them  that  love  God." 

Very  pertinently  does  Dr.  Luther  write:  "The  example  of 
these  innocent  babes  is  written  to  teach  Christians,  when  they  suf- 
fer they  should  not  suffer  as  murderers,  thieves,  adulterers,  or  as 
busybodies  in  other  men's  matters,  I  Pet.  -t,  io;  for  such  sins  should 
not  be  found  among  Christians.  They  are  to  fear  God  and  are  to 
avoid  giving  any  offense.  And  yet  the  world  shall  assail  them  and 
shall  not  let  them  alone,  so  that  their  sufferings  are  like  unto  the 
sufferings  of  these  innocent  babes,  who  certainly  had  not  deserved 
such  a  death  at  the  hands  of  Herod,  but  had  to  suffer  it  alone  on- 


84  Sunday  after  New  Year. 

account  of  the  child  Jesus.  80  are  we  to  suffer;  then  we  have  the 
comfort  that  Christ  suffers  with  us,  as  He  said  to  Saul,  Acts  0,  4  : 
^  Saul,  Saul,  why  persecutest  thou  me?  '  Then  it  must  needs  fol- 
low :  either  bodily  help  must  come  to  us,  or  the  tyrants  cause  us, 
the  sooner  to  be  delivered  from  this  evil  world  and  to  come  to 
Christ,  our  Lord  and  Savior." 

Whatever  may  betide,  we  should  follow  Christ  cheerfully 
knowing  that  His  kingdom  on  earth  is  a  kingdom  of  the  cross,  but 
that  He  has  an  everlasting  kingdom  of  glory  in  heaven  in  store  for 
us,  and  if  we  suffer  with  Him  we  shall  also  reign  with  Him. 

Here  through  scorn  aud  frown, 

There  the  glorious  crown  ; 

Here  in  hoping  and  believing, 

There  in  seeing  and  receiving : 

After  scorn  and  frown 

Comes  the  glorious  crown.        Amen. 


EPIPH^IXY. 


Text  :  Now  wheu  Jesus  was  born  in  Bethlehem  of  Judea  in  the  days 
of  Herod  the  king,  behold,  there  came  wise  men  from  the  east  to  Jerusa- 
lem, saying.  Where  is  he  that  is  born  King  of  the  Jcavs  ?  for  we  have 
seen  his  star»in  the  east,  and  are  come  to  worship  him.  When  Herod  the 
king  had  heard  these  things,  he  was  troubled,  and  all  Jerusalem  with  him. 
And  when  he  had  gathered  all  the  chief  priests  and  scribes  of  the  people 
together,  he  demanded  of  them  where  Christ  should  be  born.  And  they 
said  unto  him,  In  Bethlehem  of  Judea :  for  thus  it  is  written  by  the 
prophet,  And  thou  Bethlehem,  in  the  land  of  Juda,  art  not  the  least 
among  the  princes  of  Juda  :  for  out  of  thee  shall  come  a  Governor,  that 
shall  rule  my  people  Israel.  "Then  Herod,  when  he  had  privily  called  the 
wise  men,  inquired  of  them  diligently  what  time  the  star  appeared.  And  he 
sent  them  to  Bethlehem,  and  said,  Go  and  search  diligentlv  for  the  young- 
child  ;  and  wheu  ye  have  found  him,  bring  me  word  again,  that  I  may 
come  and  worship  him  also.  When  they  had  heard  the  king,  they  depart- 
ed;  and,  lo,  the  star,  which  they  saw  in  the  east,  went  before  them,  till  it 
came  and  stood  over  Avhexe  the  young  child  was.  When  they  saw  the 
star,  they  rejoiced  with  exceeding  great  joy.  And  when  they  were  come 
into  the  house,  they  saw  the  j-oung  child  with  Mary  his  mother,  and  fell 
down,  and  woi'shiped  him :  and  when  they  had  opened  their  treasures,, 
they  presented  unto  him  gifts ;  gold,  and  frankincense,  and  myrrh.  And 
being  warned  of  God  in  a  dream  that  they  should  not  return  to  Herod,, 
they  departed  into  their  own  country  another  way.     Matth.-^,  1-12. 

From  time  immemorial  both  the  genius  and  the  superstition  of 
man  have  been  occupied  with  the  stars  of  lieaven.  This  can  not  appear 
strange  to  us.  In  a  still,  clear  night  the  canopy  of  the  firmament 
displays  a  scene  grand  in  its  immensity  and  of  surpassing  beauty. 
When  we  step  out  into  the  open  air  on  a  starlit  night  the  eye  is  at- 
tracted upwards,  and  admiring  their  beauty  we  wonder,  what  the 
stars  are,  how  many  there  are,  by  what  laws  they  hold  their  station, 
perform  their  revolutions,  and  the  like.  Hence  when  the  people 
were  scattered  over  the  face  of  the  earth   after   the    confusion    of 

(85) 


86  Epijilianii. 

languages  at  Babel,  and  many  of  the  nations  lost  the  kiiowledge  of 
the  true  God,  the  heavenly  bodies  became  one  of  the  first  ob- 
jects of  their  superstitions  adoration,  and  to  these  they  began  to 
ascribe  those  powers  and  influences  which  belong  to  the  Deity 
alone.  The  science  of  astronomy  also  was  fostered  very  early  among 
some  of  the  ancient  nations,  and  in  fact  much  of.  what  we  now 
know  of  the  constellations  and  revolutions  of  the  heavenly  bodies 
we  owe  to  the  observations  and  the  researches  of  men  who  lived 
thousands  of  years  ago. 

Becanse  the  heathen  worshiped  the  heavenly  bodies  as  gods  the 
science  of  astronomy  degenerated  with  them  into  the  superstition 
of  astrology.  The  heathen  believed  that  this  earth  with  its  plants 
and  productions  is  governed  by  the  stars  in  their  various  signs  and 
constellations,  and  to  these  they  in  particular  ascribed  a  controlling- 
influence  over  the  life  of  man  both  in  his  good  and  evil  fortunes. 
So  entirely  were  many  of  the  heathen  nations  given  to  this  super- 
stition that  in  all  their  nndertakings  and  doings  they  would  first 
inquire  after  the  sign  and  constellation,  and  these  they  regarded 
either  as  good  or  evil  omens.  It  is  to  be  deplored  that  so  much  of 
this  heathenish  superstition  is  still  lingering  in  lands  which  have 
teen  Christianized  for  centuries.  To  plant,  to  sow,  to  harvest,  to 
travel,  to  wed,  to  fasten  a  horseshoe  over  the  door  for  good  luck 
and  a  score  of  other  things  belong  to  heathenish  idolatry  and  not 
to  Christianity.  We  Christians  are  to  walk  in  the  fear  of  the  Lord, 
.and  not  by  signs.  Our  lives  and  actions  are  to  be  governed  by  the 
Word  of  God,  and  not  by  the  stars. 

But  the  abuse  of  a  thing  will  not  annul  the  right  use  of  it. 
The  firmament  of  the  heavens  with  its  myriads  of  stars  does  cer- 
tainly preach  a  powerful  sermon  to  us.  "  The  heavens  declare  the 
glory  of  God;  anci  the  firmament  showeth  his  handiwork,"  says  the 
19th  Psalm.  The  stars  with  a  silent,  but  a  powerful  voice  pro- 
claim the  creative  powei',  skill  and  goodness  of  God.  In  their 
-countless  multitude  the  stars  are  made  a  special  comfort  to  the 
church.  Leading  Abraham,  the  father  of  the  faithful,  out  of  his 
tent  in  a  starlit  night  God  the  Lord  said  unto  him  :  "Look  now  to- 
ward heaven,  and  tell  the  stars,  if  thou  be  able   to   number   them," 


Epiplianij.  87 

and  then  God  promised  him  :  "  So  shall  thy  seed  be/"  As  the  stars 
are  a  countless  multitude  which  no  man  can  number,  even  so  those 
who  have  stood  and  who  do  stand  in  the  faith  of  Abraham,  and 
these  are  his  true,  spiritual  seed.  In  the  stars  the  Lord  also  gives 
signs  which  presage  His  coming  to  judgment  and  which  are  to 
serve  for  the  warning  of  the  wicked  and  the  comfort  of  the  pious  ; 
for  He  said  :  '•  And  there  shall  be  signs  in  the  sun,  and  in  the 
moon,  and  in  the  stars."  Extraordinary  phenomena  in  the  starry 
skies  are  to  remind  us  that  the  Lord  is  coming  to  destroy  this  pre- 
sent earth  and  to  create  new  heavens  and  a  new  earth.  In  another 
passage  the  stars  are  made  an  emblem  of  the  reward  for  patient  and 
prolonged  labor  in  the  Lord's  service ;  for  thus  Daniel  writes : 
"They  that  be  wise  shall  shine  like  the  brightness  of  the  firma- 
ment; and  they  that  turn  many  to  righteousness  as  the  stars  for 
ever  and  ever."  But  of  all  Scripture  passages  in  which  the  stars 
are  mentioned  those  are  the  most  lovely  and  comforting  in  which 
our  Lord  Jesus  Christ  is  compared  with,  or  is  even  directly  called 
a  star.     Hence  allow  me  to  speak  of : 

The  Stak  of  Bethlehem, 

setting  forth 

I.     Who  and  Avhat  is  meant  by  this  Star;  and 
II.     How  we  should  make  it  the  hope  and  compass  of  our  lives* 

I. 

This  Gospel  narrates  an  occurrence  which  was  not  pleasing  to 
the  Jews,  but  which  is  specially  comforting  to  us  who  are  descend- 
ants of  Japliet.  It  is  the  coming  of  the  first  Gentiles  to  worship 
Jesus.  Who  and  what  these  men  were  is  a  matter  of  secondary  im- 
portance. The  main  truth  contained  in  this  text  is  this,  that  Jesus 
is  born  a  Savior  not  of  the  Jews  only,  but  also  of  the  Gentiles. 
The  scribes  and  Pharisees  taught  that  the  Messiah  would  be  the 
Savior  of  the  Jews  only  and  not  of  the  Gentiles.  They  thought,  only 
by  becoming  Jews  could  the  Gentiles  obtain  part  in  the  Messiah. 
This  error  was  refuted  early  in  the  very  infancy  of  Jesus  ;  for  God 
Himself  led  those  Gentiles  to  Jesus,  and  spake  to  them  in  a  vision, 
and  so  acknowledged  them  His  own.     And  the  text    does   not   say 


88  EpipJiany. 

that  the  wise  men  were  circumcised  and  became  Jews,  but  as  they 
had  come,  so  they  departed  again  to  their  own  country.  Their 
coming  was  indeed  a  strong  testimony  for  this  blessed  truth,  that 
unto  this  Jesus  should  the  gathering  of  the  Gentiles  be,  the  more 
so  because  they  were  led  to  Him  so  wonderfully  by  a  star,  showing 
that  He  is  the  Star  of  hope  for  all  nations. 

AVho,  then,  is  the  Star  of  Bethlehem  ?  It  is  none  other  than 
Jesus  Christ  Himself;  He  is  the  true  Star  of  Bethlehem.  In  Him 
is  fulfilled  the  prophecy  spoken  by  Balaam  saying  :  "  I  shall  see 
him,  but  not  now  :  I  shall  behold  him,  but  not  nigh  :  there  shall 
come  a  Star  out  of  Jacob,  and  a  Sceptre  shall  rise  out  of  Israel." 
This  Star  out  of  Jacob  arose  when  Jesus  was  born  at  Bethlehem, 
and  that  none  other  than  Jesus  Himself  is  this  Star  is  clear  from 
Balaam's  prophecy  ;  for  he  explained  himself  when  adding  :  "  Out 
of  Jacob  shall  come  he  that  shall  have  dominion."  This  Star  is  He 
of  whom  the  Old  Testament  so  often  declared  that  He  would  have 
dominion  in  the  earth,  a  world-wide  and  an  everlasting  kingdom, 
and  this  the  Lord  Himself  confirms  at  the  end  of  the  book  of  Reve- 
lations saying  :  "  I  Jesus  have  sent  mine  angel  to  testify  unto  you 
these  things  in  the  churches.  I  am  the  root  and  offspring  of  David, 
and  the  bright  and  morning  star."  The  true  Star  of  Bethlehem 
is  Jesus  Himself. 

Therefore  He  very  properly  revealed  the  fact  of  His  birth  to  the 
wise  men  of  the  East  by  the  apj)earing  of  a  star.  There  have  been 
various  conjectures  concerning  this  star.  Some  have  said  that  it 
was  the  Holy  Ghost  in  the  form  of  a  star;  others  that  it  was  a 
bright  and  shining  angel  leading  those  men ;  others  that  it  was  the 
light  shining  over  the  shepherds  of  Bethlehem,  supposing  that  this 
light  had  been  visible  in  that  far  away  land.  These  and  similar 
things  are  conjectures  which  have  no  sure  foundation  in  the  text ; 
for  the  wise  men  distinctly  say  :  "  We  have  seen  hii  star  in  the  east." 
It  was  a  star,  yet  not  one  of  the  planets  or  of  the  fixed  stars ;  for 
after  shining  a  while  it  disappeared  and  only  on  the  way  from  Je- 
rusalem to  Bethlehem  it  appeared  again  and  went  before  them  and 
stood  still  over  the  place  where  the  child  Jesus  was.  We  will  not 
deviate  from  the  Scriptures,   if   we    regard   it  a    star    which    God 


Epipliany.  89 

caused  to  appear  for  the  special  purpose  of  leading  those  men  to 
Jesus. 

But  how  could  those  men  know  by  this  star  that  the  promised 
King  of  the  Jews  was  born  ?  Some  have  supposed  that  these  men 
came  from  Arabia,  the  same  country  whence  came  the  queen  of 
Sheba,  and  that  the  aforementioned  prophecy  of  Balaam  had  been 
preserved  in  that  country.  Others  have  supposed  that  these  men 
came  from  Babylon,  to  which  city  the  word  "  magi "  would  seem  to 
point  as  their  home.  There  Daniel  had  lived  and  prophesied,  and 
he  and  his  prophecies  were  no  doubt  remembered  a  long  time  at 
Babylon.  AVhen  Daniel  had  interpreted  Nebuchadnezzar's  dream 
the  king  "  made  him  ruler  over  the  whole  province  of  Babylon,  and 
chief  of  the  governors  over  all  the  Avise  men  of  Babylon."  It  is 
likely  that  the  teachings  of  Daniel,  who  was  one  of  their  greatest 
and  wisest  men,  were  preserved  in  that  school  of  learned  men  and, 
indeed,  they  might  have  had  prophecies  uttered  by  Daniel  which 
are  not  recorded  in  the  Sacred  V^olume.  But  these  things  also  are 
more  or  less  probable  suppositions  and  I  have  mentioned  them  the 
more  to  emphasize  the  facts  given  in  the  text.  The  text  does  not 
say  from  which  country  these  men  were,  neither  does  it  tell,  how 
they  could  know  by  this  star  that  Jesus  was  born,  but  it  does  say 
that  this  star  was  the  means  by  which  it  was  made  known  unto 
them  that  the  promise  given  to  the  Jews  was  now  fulfilled.  This 
star  was  the  agency  by  which  they  were  brought  to  Judea.  God 
dealt  with  those  men  through  means,  although  in  their  case  through 
extraordinary  means. 

May  we  too  expect  to  be  led  to  Jesus  by  some  specious  means, 
by  dreams,  by  visions,  by  peculiar  sensations  and  the  like  ?  We 
have  no  promise  that  God  will  deal  with  us  in  that  way,  and  if  we 
expect  it  we  are  expecting  God  to  do  for  us  what  He  has  not  prom- 
ised us.  Those  wise  men  from  the  East  were  led  by  a  star,  but  God 
has  nowhere  promised  that  we  too  should  be  so  led.  Neither  should 
we  overlook,  but  should  carefully  consider  for  what  purpose  that 
star  served  those  men.  It  did  not  lead  them  directly  to  Bethlehem 
where  Jesus  was,  but  the  appearing  of  this  star  only  gave  them  oc- 
casion to  travel  to  Judea,  the  land  in  which  dwelt  the   people    pos- 


90  Epiphainj. 

sessing  the  written  oracles  of  God.  Arriving  in  this  hmd  tliey 
directed  their  steps  to  Jerusalem,  its  capital  city.  Why  did  God  so 
dispose  that  those  men  had  to  travel  this  roundabout  way  ?  What 
did  they  find  at  Jerusalem  ? 

0  in  that  city  they  found  a  most  valuable  treasure,  even  the 
Avritten  Word  of  God.  This  Word  was  proclaimed  to  them  by 
hypocrites,  it  was  communicated  to  them  by  that  bloodthirsty  ty- 
rant, Herod,  but  it  was  nevertheless  the  Word  of  God,  and  having 
the  sure  Word  of  prophecy  they  had  a  solid  and  immutable  foun- 
dation on  which  to  rest  their  faith.  This  Word  gave  them  the 
assurance  and  certainty  that  they  had  not  been  deceived  or  misled. 
It  is  indeed  to  be  assumed  that  those  men  were  already  acquainted 
more  or  less  with  the  promises  given  to  Israel,  but  at  Jesusalem 
they  found  that  particular  Word  in  which  the  birthplace  of  the 
Savior  was  named,  and  in  this  Word  they  now  had  the  infallible 
certainty  that  the  star  by  which  they  were  led  Avas  not  a  false  guide. 

Though  God  does  now  no  more  use  such  wonderful  means,  yet 
He  still  so  deals  with  men  as  to  cause  them  to  inquire  after  and  to 
give  ear  to  His  Word.  One  is  laid  on  a  bed  of  sickness,  another  is 
stricken  with  poverty,  another  must  mourn  the  loss  of  loved  ones, 
another  is  saved  from  death  or  great  misfortune  by  a  peculiar  in- 
tervention of  providence,  and  by  these  things  God  strives  to  draw 
men  to  Christ  and  His  Word.  I  knew  a  man  who  was  well  to  do 
in  Europe,  but  he  immigrated  to  this  country  and  here  he  was  poor 
and  had  to  work  hard  for  a  scanty  living,  yet  he  thanked  God  for 
it  and  pronounced  his  immigration  his  best  fortune,  because  here 
he  found  the  true  Gospel  preaching,  by  vrhich  he  obtained  the 
living  assurance  of  his  soul's  salvation.  His  immigration  was  his 
earthly  loss,  but  his  heavenly  gain,  because  by  it  he  was  brought  to  a 
place  where  he  could  hear  the  true  Gospel  preaching.  God  will  lead 
men  wonderfully,  yet  His  guidances  are  not  in  themselves  means  of 
conversion  and  salvation  ;  good  and  evil  fortunes  are  only  agencies 
which  God  uses  to  direct  men  to  that  one  thing  by  which  alone  the 
saving  knowledge  of  Christ  is  obtained,  the  Word  of  the  Gospel. 
St.  Peter  gives  testimony  unto  this  and  says  :  "  We  have  also  a 
more  sure  word    of  prophecy ;  whereunto  ye   do    well    that  ye  take 


Epipltaiui.  91 

heed,  as  unto  a  light  that  shineth  in  a  dark  place,  until  the  day 
dawn,  and  the  day-star  arise  in  yonr  hearts."  Why  is  the  Gospel 
called  a  light?  Certainly  because  the  Star  of  Bethlehem  shines  in 
it.  Jesus  Christ  is  the  sun  and  centre  of  the  Scriptures.  The 
Gospel  preaches  Christ  and  every  one  who  in  singleness  of  mind 
gives  heed  to  the  Gospel  will  realize  the  truth  of  His  promise  when 
He  says  :  "  I  am  the  light  of  the  world  :  he  that  followeth  me  shall 
not  walk  in  darkness,  but  shall  have  the  light  of  life."  Therefore 
we  who  have  the  Gospel  should  certainly  not  be  idle,  but  we  should 
imitate  the  wise  men  from  the  East.     What  did  they  do  ? 

II. 

When  the  wise  men  had  learned  by  the  appearing  of  the  star 
that  the  promised  Savior  was  born,  it  was  soon  settled  with  them  to 
go  and  to  seek  Him.  This  could  certainly  bring  them  no  earthly 
gain,  but  it  must  rather  have  brought  them  earthly  loss.  What- 
ever their  occupation  may  have  been  it  had  to  be  interrupted  for  a 
long  journey  and  this  journey  itself  was  by  no  means  a  pleasure 
trip,  because  it  must  have  taken  them  through  desert  lands  where 
dangers  and  hardships  beset  them.  To  those  men  the  one  import- 
ant thing  was  to  seek  and  to  find  Christ.  Even  so  should  it  be  with 
us.  The  one  thing  needful,  the  one  thing  of  paramount  import- 
ance to  us  should  be  to  seek  Christ  and  to  be  found  in  Him.  We 
need  not  travel  to  a  foreign  land  to  find  Christ.  St.  Paul  writes  : 
"  The  word  is  nigh  thee,  even  in  thy  mouth,  and  in  thy  heart :  that 
is,  the  Avord  of  faith  which  we  preach."  In  the  Word  of  the  cross 
Christ  is  preached  unto  us  and  we  have  the  Book  of  His  testimonies 
lying  on  the  mantlepiece.  Seeing  we  are  favored  so  greatly  should 
it  not  also  be  our  favorite  occupation  to  read  the  Word  of  Christ,  to 
ponder  it  in  the  heart  and  to  become  the  longer  the  more  intimate 
with  Jesus  ?  Was  there  ever  a  time  when  the  Book  of  God  was 
placed  within  the  reach  of  every  one  as  it  is  now  ?  In  our  dayrthe 
very  poorest  can  possess  a  Bible  and  when  the  Word  of  life  is  made 
so  plentiful  should  we  then  not  improve  our  opportunities  for  the 
benefit  of  the  soul  ?  We  can  go  to  the  house  of  God  every  Lord's 
day,  and  the  Bible  invites  us  to  read  every  morning  and  night,  and 


93  Epipliamj. 

if  the  Star  of  Bethlehem  is  not  shining  in  onr  hearts  it  is  owing 
alone  to  onr  own  willfnl  neglect  and  we  are  left  without  excuse. 

But  in  this  text  a  sad  fact  is  recorded  which  is  found  but  too 
true  at  this  day  also.  Those  men  from  the  East  traveled  for  days 
across  the  desert  and  their  strong  desire  to  find  the  Lord  helped 
them  cheerfully  to  endure  all  hardships  and  to  brave  all  dangers. 
Surely  their  hearts  must  have  thrilled  with  joy  when  they  reached 
the  land  of  Jndab,  that  chosen  land  of  God's  own  chosen  people. 
They  went  into  this  land,  but  no  sign  of  an  extraordinary  event 
could  be  seen.  They  went  to  Jerusalem,  but  there  was  no  display 
of  festive  joy.  They  inquired  for  the  new-born  King  of  the  Jews, 
but  the  inhabitants  of  Jerusalem  looked  at  them  with  surprise,  be- 
cause they  had  heard  nothing  of  the  birth  of  a  prince.  They  in- 
sisted that  the  promised  King  was  certainly  born,  because  they  had 
seen  His  star  in  the  East,  and  now  Jerusalem  began  to  feel  alarmed. 
Perhaps  they  applied  to  king  Herod,  perhaps  he  heard  of  these 
strangers  and  drew  them  to  his  court.  He  was  anxious  in  this  mat- 
ter, because  he  feared  for  His  throne.  Hence  he  quickly  made  in- 
quiry of  those  versed  in  the  Scriptures  and  though  with  guile  in 
his  heart  he  told  the  wise  men  what  Micah  had  prophesied.  Yet 
even  now,  when  the  attention  of  the  chief  of  the  people  was  direct- 
ed to  the  fulfilling  of  this  prophecy  in  such  a  remarkable  manner, 
nevertheless  not  one  of  them  made  a  move  to  accompany  the  wise 
men  down  to  Bethlehem.  They  had  to  go  alone.  For  centuries 
the  .Jewish  nation  had  been  looking  and  waiting  for  this  their 
prouiised  King  and  now  the  news  of  His  birth  seemed  evil  tidings  to 
them.  Why  ?  0  I  Herod,  the  Edomite,  was  king,  and  they  thought 
to  dethrone  him  would  cause  tumults  and  commotions,  and  they 
did  not  want  to  be  disturbed  in  their  money  making  and  pleasure 
seeking.  Must  not  the  indifference  and  the  earthly  mindedness 
whicli  they  observed  at  Jerusalem  have  been  a  sore  trial  to  the  faith 
of  tilt )se  strangers  from  the  far  East  ?  But  they  stood  the  test. 
AVheii  the  .Jews  would  not  go  to  worship  their  King  those  strangers 
went  alone. 

We  live  in  a  land  which  is  called  Christian,  but  how  many  of 
its  inhabitants  are  there,  whose  first   love   is   Jesus    Christ,    whose 


Einphany.  93 

highest  aim  is  to  be  found  ill  Him  ?  Surely  they  are  a  miuority, 
not  to  say  a  remnant  only.  The  great  majority  is  given  to  money 
making  and  pleasure  seeking.  And  this  often  becomes  a  cause  of 
temptation  to  the  Christian.  The  devil  will  suggest  that  he  is 
foolish  in  not  thinking  and  living  as  others  do,  and  his  own  flesh 
will  draw  the  Christian  to  fall  in  line  with  those  who  are  traveling 
the  broad  way.  Let  us  therefore  well  note  the  example  of  these 
wise  men.  When  the  inhabitants  of  Jerusalem  would  not  go  with 
them  they  went  alone.  If  others  will  not  go  with  us  to  seek  and  to 
follow  Jesus  let  us  go  alone.  If  father,  mother,  sister,  brother, 
husband,  wife  will  not  go  with  thee,  go  alone,  and  make  haste  to 
secure  the  salvation  of  thy  soul.  Here  is  the  Word  of  the  Lord 
proclaiming  this  great  and  glorious  fact:  The  long  promised  King 
of  the  Jews  is  born  and  He  is  thy  Savior.  Let  thy  soul  flee  from 
the  land  of  destruction  and  find  salvation  with  this  King,  and  let  it 
not  hinder  thee,  if  the  multitude  go  not  with  thee.  Yea,  if  even 
those  dearest  to  thy  heart  will  not  go  with  thee,  go  thou  alone. 
"  Let  us  now  go,"  said  the  shepherds,  after  the  angel  had  spoken 
unto  them,  "  Let  us  now  go  even  unto  Bethlehem,  and  see  this 
thing  which  is  come  to  pass,  which  the  Lord  hath  made  known 
unto  us."     Amen. 


I.    SrJNL»AY    AFTER    EF^IPHAXY. 


Text  :  Now  his  parents  went  to  Jerusalem  every  year  at  the  feast  of 
the  passover.  4.nd  when  he  was  twelve  years  old,  they  went  up  to  Jerus- 
alem after  the  custom  of  the  feast.  And  Avlien  they  had  fulfilled  the  days, 
as  they  returned,  the  child  Jesus  tarried  behind  in  Jerusalem ;  and  Joseph 
and  his  mother  knew  not  of  it.  But  they,  supposing  him  to  have  been  in 
the  company,  went  a  day's  Journey  ;  and  they  sought  him  among  their 
kinsfolk  and  acquaintance.  And  when  they  found  him  not,  they  turned 
back  again  to  Jerusalem,  seeking  him.  And  it  came  to  pass,  that  after 
three  days  they  found  him  in  the  temple,  sitting  in  the  midst  of  the  doctors, 
both  liearing  them,  and  asking  them  ([uestions.  And  all  that  heard  him 
were  astonished  at  his  understanding  and  answers.  And  when  they  saw 
him,  they  were  amazed  :  and  his  mother  said  unto  him,  Son,  why  hast  thou 
thus  dealt  with  us  '?  behold,  thy  father  and  I  have  sought  thee  sorrowing. 
And  he  said  unto  them.  How  is  it  that  ye  sought  meV  wist  ye  not  that  I 
must  be  about  my  Father's  business  "?  And  they  understood  not  the  saying 
Avhicl)  he  spake  unto  them.  And  he  went  down  Avith  tliem,  and  came  to 
Nazareth,  and  was  subject  unto  them  :  but  his  mother  kept  all  these  say- 
ings in  her  heart.  And  Jesus  increased  in  wisdom  and  stature,  and  in 
favor  with  God  and  num.     Luke  2,  41-52. 

"  The  imagination  of  man's  heart  is  evil  from  his  youth."  These 
words  the  Lord  spake  after  the  deluge,  when  He  smelled  the  sweet 
savor  of  Noah's  burnt-offering.  Man  is  of  a  corrupt  nature,  and 
hence  it  necessarily  follows  that  "  every  imagination  of  the  thoughts 
of  his  heart  is  only  evil  continually."  This  corruption  which  is  in 
the  nature  of  man  naturally  begins  to  exert  itself  early  in  his  very 
infancy.  To  this  Solomon  bears  witness  saying  :  "  Foolishness  is 
bound  in  the  heart  of  a  child,"  and  of  himself  and  the  Ephesians 
St.  Paul  says :  "  We  Avere  by  nature  the  children  of  wrath,  even  as 
others."  This  is  the  testimony  which  God  Himself  bears  concern- 
ing the  childhood  and  youth  of  man,  and  its  truth    is    attested   by 

(94) 


/.  Sunday  after  Epiphany.  95 

the  experience  of  all  ages.  Excepting  our  Lord  Jesus  Christ  there 
was  never  a  child  born  upon  this  earth  whose  heart  was  not  prone 
to  all  manner  of  evil.  Where  is  the  mother  who  does  not  know  that 
a  child  is  inclined  to  do  just  that  very  thing  which  it  is  forbidden 
to  do?  If  not  that  which  is  good  is  early  implanted  into  the  heart 
nothing  will  grow  in  it  save  only  the  weeds  of  wickedness  and  vice- 
How  some  can  assert  that  children  are  innocent  and  have  no  sin  is 
hard  to  understand.  Infants  are  indeed  innocent  in  comparison  to 
grown  up  sinners,  but  to  say  that  they  are  without  sin  is  contrary 
to  the  declaration  of  the  Lord  :  ''That  which  is  born  of  the  flesh,  is 
flesh,"  and  what  it  brings  forth  will  self-evidently  be  on  the  same 
order.  "  The  child  is  a  chip  of  the  old  block,"  and  in  youth  the 
evil  propensities  of  nature  are  peculiarly  active. 

By  the  grace  of  God  there  have  been  many  who  were  pious  and 
virtuous  in  their  youth,  as  we  see  in  Josejih,  Daniel,  Timothy,  the 
virgin  Mary  and  many  others.  And  there  are  yet  many  young  peo- 
ple of  praiseworthy  piety  and  virtue,  but  their  piety  is  not  of  natural 
growth.  They  are  made  pious  by  a  godly  education  and  the  work 
of  the  Holy  Ghost  in  the  heart.  On  the  other  hand  we  have  nu- 
merous examples  of  great  men  of  God  who  had  to  regret  the  sins  of 
their  youth  with  bitter  tears.  When  David,  the  man  after  the 
heart  of  God,  looked  back  to  his  youthful  days  he  was  constrained 
to  sigh  :  "  Remember  not  the  sins  of  my  youth,  nor  my  transgres- 
sions." Job,  whose  piety  the  Scriptures  laud  so  highly,  in  the  days 
of  his  affliction  said  :  "  Thou  writest  bitter  things  against  me,  and 
makest  me  to  possess  the  ini<iuities  of  my  youth."  St.  Augustine, 
one  of  the  greatest  divines  the  church  ever  had,  could  think  of  his 
youth  only  with  tears  of  remorse  and  shame.  But  why  multiply 
examples  ?  Is  it  not  a  fact  that  many  of  the  most  God  fearing 
Christians  must  lament  over  some  grievous  sin  committed  in  their 
younger  years,  or  must  even  sorrow  over  an  entirely  misspent  and 
lost  youth  ?  Legion  is  the  name  of  those  who  must  sink  into  an 
early  grave  covered  with  disgrace,  or  must  carry  bodily  sufferings 
unto  old  age,  because  of  missteps  made  in  their  youth. 

Never  was  the  truth  of  this  word  :  "  The  imagination  of  man's 
heart  is  evil  from   his    youth,"    more   patent   than    in    our    times. 


96  /.  Sufidai/  after  Epi^jJianij. 

Newspapers  and  statistical  tables  demonstrate  this  to  an  evidence. 
Not  only  is  unchastity,  stubbornness  against  parents  and  superiors 
and  other  sins  of  youth  daily  on  the  increase,  the  number  even  of 
heinous  crimes  perpetrated  by  mere  striplings  is  continually  grow- 
ing. It  is  no  more  an  unheard  of  or  even  a  rare  thing  that  murders 
and  burglaries  are  committed  by  boys.  Yea  verily,  the  heart  of 
man  is  evil  from  his  youth,  and  Paul  prophesied  truthfully  when 
he  described  the  generations  of  "  the  last  days  "  as  being  "proud, 
disobedient  to  parents,  unthankful,  heady,  high-minded,  lovers  of 
pleasures  more  than  lovers  of  God." 

Woe,  therefore,  would  be  unto  all  men,  if  there  were  not  a 
Savior  of  youth.  But  thanks  be  to  Uod  that  our  Lord  Jesus  Christ 
is  a  Savior  not  of  the  old  only,  but  also  of  the  young.  He  has 
power  to  forgive  sins  both  to  the  old  and  to  the  young,  and  when 
He  does  forgive  the  sins  of  a  penitent  sinner  He  forgives  them  all, 
whether  they  have  been  committed  in  youth  or  in  age.  Our  to- 
day's Gospel  speaks  to  us  of  our  youthful  Savior,  and  it  pictures 
Him  in  colors  which  may  well  delight  our  eyes  and  console  our 
hearts.     Let  us  see  what  this  text  tells  us  of 

The  Holy  Childhood  of  our  Lokd  Jesus  Christ. 

Permit  me  to  state  : 

I.     In  what  His  holiness  consisted  ;  and 
II.     What  salutary  use  we  should  make  of  it. 

I. 

Our  Lord  Jesus  Christ  possesses  a  threefold  holiness  or  right- 
eousness. He  possesses  the  essential  holiness  of  His  divine  nature, 
which  He  has  in  common  with  the  Father  and  the  Holy  Ghost. 
As  the  true  God  He  is  holy  in  His  nature  from  eternity  to  eternity;  yea, 
He  is  even  holiness  itself.  Secondly,  He  possesses  the  perfect  holi- 
ness of  His  human  nature.  Conceived  by  the  Holy  Ghost  He  was 
born  without  sin,  and  He  never  did  sin,  neither  was  guile  found  in 
His  mouth.  Thirdly,  He  possesses  that  holiness  or  righteousness 
which  He  earned  as  mediator  between  God   and  men  by  His   holy 


/.  Sunday  after  Epiphany.  97 

obedience,  His  bitter  suffering  and  His  innocent  death.  These  are 
the  three  kinds  of  holiness  which  Christ  possesses.  The  two  first 
kinds, — the  esfiential  holiness  of  His  divine  and  the  essential  per- 
fection of  His  human  nature — ,  He  has  and  keeps  for  Himself 
eternally,  but  His  merited  holiness,  which  He  earned  by  His  living, 
suffering  and  dying  on  earth,  He  has  not  for  Himself.  This  holi- 
ness He  has  for  us  ;  for  He  did  not  live,  suffer  and  die  for  His  own 
sake,  but  for  our  sake.  He  was  not  under  any  necessity  whatso- 
ever to  acquire  or  earn  holiness  for  Himself,  because  He  was  already 
holy  both  in  His  divine  and  in  His  human  nature.  This  holinesd 
which  He  won  by  His  active  and  passive  obedience  He  purchased 
as  our  representative  for  us  and  He  gives  it  unto  us  freely.  Now 
when  I  here  speak  of  the  holiness  of  Christ's  childhood  and  youth 
I  do  not  mean  the  essential  holiness  of  His  divinity,  nor  do  I  mean 
the  essential  perfection  of  His  humanity,  but  I  am  speaking  of  that 
holiness  or  righteousness  which  He,  as  our  substitute,  obtained  for 
us,  and  the  acquiring  of  which  He  commenced  in  His  infancy  and 
youth  by  His  holy  life  and  walk. 

Now  the  child  Jesus  walked  in  holiness  toward  God,  toward 
men  and  toward  Himself.  Above  all  things  He  walked  holy  and 
unblamable  toward  His  Father  in  heaven.  This  is  evidenced  by 
two  things  which  we  are  told  of  Him  in  this  text.  It  tells  us  that 
He  walked  in  the  obedience  of  the  law.  "  Now  his  parents  went  to 
Jerusalem  every  year  at  the  feast  of  the  passover.  And  ivhen  he 
was  tiuelve  years  old,  they  went  up  to  Jerusalem,  after  the  custom 
of  the  fecist.  And  when  they  had  fulUlled  the  days,  as  they  returned, 
the  child  Jesus  tarried  behind  in  Jerusalem.^'  In  the  law  of  Moses 
it  was  commanded  unto  Israel :  "  Three  times  in  a  year  shall  all 
thy  males  appear  before  the  Lord  thy  God  in  the  place  which  he 
shall  choose;  in  the  feast  of  unleavened  bread,  and  in  the  feast  of 
weeks,  and  in  the  feast  of  tabernacles."  Those  Jews  dwelling  at  a 
great  distance  from  Jerusalem  were  permitted  to  celebrate  the  two 
last  named  festivals  at  home,  but  at  the  Passover,  or  Easter,  all  males 
twelve  years  old  and  over  were  bound  by  the  law  to  appear  before 
the  Lord  in  His  sanctuary.  This  command  of  the  ceremonial  law 
was  invariably  observed  by  Jesus.     Indeed  it  seems  that  He  accom- 


98  /.  Sunday  after  Epiphany. 

panied  His  parents  every  year,  even  before  He  was  twelve  years  old; 
for  the  text  says,  that  Joseph  and  Mary  went  up  to  Jerusalem  every 
yetir  and  that,  when  He  was  twelve  years  old,  the  child  Jesus  tar- 
ried behind  at  Jerusalem.  This  would  seem  to  indicate  that  He 
had  accompanied  His  parents  before.  In  all  cases  the  instance 
recorded  here  shows  that  Jesus  punctually  observed  the  law  from 
His  childhood.  He  was  the  Giver  of  the  ceremonial  law,  its  Lord 
and  not  its  subject,  but  He  voluntarily  put  Himself  under  the  law 
"  to  redeem  them  that  were  under  the  law,  that  we  might  receive 
the  adoption  of  sons."  He  went  to  Jerusalem  regularly  at  the  feast 
of  the  Passover,  because  He  was  that  ti-ue  Lamb  of  the  Passover 
which  was  to  be  sacrificed  for  the  sins  of  the  svorld. 

But  Jesus  did  not  only  walk  in  the  obedience  of  the  ceremonial 
law.  Outwardly  the  Pharisees  also  observed  the  rites  aud  ceremo- 
nies of  the  Mosaic  law",  although  they  understood  not  their  true 
meaning.  Jesus  did  more.  He  walked  in  all  the  holiness  of  the 
moral  or  natural  law  which  was  binding  not  on  the  Jews  only,  but 
on  all  the  nations  of  the  earth.  He  did  what  none  other  can  do. 
He  loved  God  above  all  things  with  all  His  heart.  This  is  here  in- 
stanced by  His  tarrying  at  Jerusalem  without  the  knowledge  of 
His  parents.  It  was  the  will  of  His  Father  in  heaven  that  He 
should  be  in  the  temple  just  at  that  time  aud  then  and  there  should 
show  forth  the  first  rays  of  His  divine  glory  for  a  testimony  to  the 
elders  and  rulers  of  the  people,  and  when  it  came  to  doing  the  will 
of  His  Father  which  had  sent  Him  He  had  no  more  any  regard  of 
men,  not  even  of  His  parents.  When  His  mother  complained  of 
the  anxiety  with  which  they  had  been  obliged  to  seek  Him  He  re- 
buked them  saying  :  "  Hoiv  is  it  that  ye  sought  me  1  wist  ye  not  that 
I  must  be  about  my  Father's  business  f  "  He  declared  to  His  mother, 
she  ought  to  have  known  that  He  must  be  about  the  work  which  His 
heavenly  Father  had  given  Him  to  do,  and  if  she  had  remembered 
this  she  would  not  have  needed  to  be  in  anxiety  about  Him,  neither 
could  she  have  entertained  the  thought  that  He  had  dealt  unkindly 
with  her.  Some  one  might  here  raise  the  question  :  Why  did  Jesus 
stay  at  Jerusalem  without  the  knowledge  of  His  mother?  Why 
did  He  not  tell  her  beforehand,  what  He  was  about  to  do?     I  simp- 


/.  Sunddji  after  Epiphany.  99 

ly  answer  :  This  I  do  not  know,  nor  does  it  concern  me.  There 
may  have  been  many  reasons  for  it.  Perhaps  it  was  so  done,  be- 
cause He,  as  a  priest  after  the  order  of  Melchizedek,  was  to  appear 
in  the  temple  without  father  and  without  mother.  In  short,  so  it 
was  the  will  of  His  Father  and  so  He  did,  and  it  was  strictly  in  ac- 
cord with  the  law.  In  his  linal  blessing  over  the  people  Moses  says 
of  a  true  Levite :  "Who  said  unto  his  father  and  to  his  mother,  I 
have  not  seen  him,  neither  did  he  acknowledge  his  brethren,  nor 
knew  his  own  children :  for  they  have  observed  thy  wordy  and  kept 
thy  covenant.  They  shall  teach  Jacob  thy  judgments  and  Israel 
thy  law."  In  the  performing  of  the  office  unto  which  He  Was  sent 
Jesus  could  have  regard  of  no  man;  for  no  man  could  help  Him  in 
it.  He  had  to  do  it  alone  and  gave  Himself  wholly  to  it,  as  He  later 
on.  said  to  His  disciples  :  "  My  meat  is  to  do  the  will  of  him  that 
sent  me,  and  to  finish  his  work." 

As  Jesus  walked  in  immaculate  holiness  toward  God,  so  also  in 
untarnished  virtue  toward  men.  He  had  no  pleasure  in  the  vani- 
ties which  the  young  generally  follow  after.  Wlien  Joseph  and 
Mary  found  Him  they  did  not  find  Him  in  a  tavern,  or  in  a  theater, 
or  on  the  street  in  bad  company,  or  lounging  idly  at  a  corner,  they 
found  Him  in  the  temple,  where  the  God  fearing  and  the  pious 
were  to  be  found.  W^e  must  not  imagine  that  Jerusalem  C07jtained 
no  places  for  worldly  enjoyments.  The  inducements  to  sinful 
pleasures  were  just  as  seductive  in  Jerusalem  as  in  other  eititis ;  but 
Jesus  was  found  in  the  temple.  In  His  chikH;iood  and  youth  He 
never  did  any  thing  by  which  any  one  could  have  been  offended,  or 
for  which  He  might  have  been  justly  rebuked.  Twenty  years  later 
He  challenged  the  Jews  publicly  in  the  temple,  the  place  where  the 
people  congregated  from  all  parts  of  the  country,  to  bring  a  charge 
against  Him  saying :  "Which  of  you  convinceth  me  of  sin?" 
Saying  this  He  needed  not  to  fear,  that  some  one  might  step  forth 
and  say,  at  such  a  time  and  place  he  had  heard  or  had  seen  Jesus 
speak  or  do  evil.  When  He  preached  at  Nazareth,  where  He  had 
lived  till  to  His  thirtieth  year,  His  former  acquaintances  and  neigh- 
bors did  indeed  thrust  Him  out  of  the  city,  because  they  could  not 
bear  His  doctrine,  but  they  could  bring  no  charge  against  Him,  ex- 


100  /.  Sunday  after  E'pipliany. 

cepting  that  He  was  a  carpenter's  son,  and  this  was  certainly  not  a 
sin.  He  never  did  any  thing  in  His  juvenile  years  which  even  His 
bitterest  enemies  could  have  reprehended  in  Him. 

Walking  unblamable  Jesus  walked  in  all  gracefulness  and 
loveliness.  When  He  was  yet  young  in  years  the  words  of  the  45th 
Psalm  were  already  fulfilled  in  Him  saying  :  "  Thou  art  fairer  than 
the  children  of  men :  grace  is  poured  into  thy  lips."  This  passage 
will  help  us  to  account  for  what  is  here  said  of  Joseph  and  Mary : 
"  They,  suppositig  him  to  have  been  in  the  company,  went  a  day^s  journey, 
and  they  sought  him  among  their  kinsfolk  and  acquaintance."  His 
parents  could  not  only  depend  on  it  that  Jesus  would  do  nothing  amiss, 
they  also  knew  that  with  acquaintances  He  would  be  well  cared  for, 
because  He  was  beloved  by  all  on  account  of  His  exemplary  behavior. 
Towards  His  parents  He  was  humble  and  obedient ;  for  the  text 
says :  "  And  he  went  down  with  them,  and  came  to  Nazareth,  and  was 
subject  unto  them."  He  gave  them  the  honor  due  unto  parents  and 
He  obeyed  their  commands  most  willingly.  In  this  connection  we 
should  not  overlook  that  Joseph  and  Mary  were  poor  malcing  a  liv- 
ing by  the  labor  of  their  hands,  and  doubtless  Jesus  had  to  help 
earn  their  support.  This  much  we  know  from  the  Scriptures  that 
He  worked  at  the  carpenter  trade ;  for  when  He  once  preached  at 
Nazareth  the  people  asked  :  "  Is  not  this  the  carpenter,  the  son  of 
Mary  ?  "  As  His  conduct  towards  all  was  lovely,  so  in  particular 
toward  His  parents  He  performed  all  the  duties  of  a  son  in  the  full 
sense  of  the  word  and  so  He  fulfilled  the  righteousness  of  the  fourth 
commandment. 

Finally  we  here  read  of  Jesus  :  "  And  Jesus  increased  in  wis- 
dom, and  stature,  and  in  favor  with  God  and  man."  This  is  said 
according  to  His  human  nature;  for  as  the  true  God  He  possessed 
all  wisdom  from  the  very  first  moment  of  His  conception,  but  in 
His  human  nature  He  humbled  Himself  for  our  sake,  and  hence 
He  increased  like  other  children.  Here  a  mystery  is  touched  on 
which  is  inscrutable  to  our  understanding,  the  union  of  the  divine 
and  human  natures  in  Christ.  It  is  the  same  One  who  possesses  all 
wisdom  and  yet  increases  in  wisdom.  These  words  therefore  show 
that  in  His  youth  Jesus  was  by  no  means  idle,   but  He   diligently 


/.  Sunday  after  Epiphany.  101 

applied  Himself  to  increase  in  wisdom  and  all  those   things    which 
are  pleasing  and  comely  before  God  and  men. 

Jesus  Christ  so  walked  in  His  childhood  and  youth  that  neither 
God,  nor  any  man,  friend  or  foe,  nor  He  Himself  could  find  any  sin, 
fault  or  neglect  in  all  His  life  and  doings.  A  perfect  youth  with- 
out blemish.  And  now  we  should  also  consider  of  what  benefit  the 
holiness  of  Christ's  youth  is  unto  us,  and  what  use  we  should  make 
of  it. 

II. 

The  right  use  and  application  of  Christ's  holiness  in  His 
youth  is  threefold  :  It  is  to  be  unto  us  a  mirror,  a  consolation  and 
an  ensample. 

From  the  holiness  of  his  youth  we  should  learn  to  see  the  un- 
holiness  of  our  own  youth.  We  Christians  are  not  to  lopk  at  sin  as 
the  children  of  the  world  do,  who  count  sin  a  small  matter  and  say 
that  the  excesses  of  youthful  days  are  excusable.  Before  God  no 
sin  is  excusable.  He  simply  makes  the  demand  :  "  Ye  shall  be  holy," 
and  this  concerns  the  young  as  well  as  the  old.  Were  you  a  holy 
child  ?  Did  you  walk  blamelessly  in  the  law  as  Jesus  did  ?  Did 
you  never  delight  in  sinful  things  ?  Did  you  please  and  never  dis- 
please your  father  and  mother?  Did  you  diligently  apply  your 
youthful  years  to  increase  in  wisdom  and  all  that  is  pleasing  with 
God  and  men?  Look  for  the  answer  to  these  questions  in  your  by- 
gone years  and  see,  whether  you  can  proudly  lift  up  the  head  and 
say  :  I  have  nothing  to  accuse  myself  of  ?  To  the  old  Adam  the 
asking  of  such  questions  is  indeed  not  pleasant,  but  it  is  profitable 
for  the  heart  and  soul  and  we  Christians  must  never  want  to  deal  too 
gently  with  the  young  man  Absalom.  Seeking  excuses  and  trying 
to  whitewash  ourselves  is  not  the  right  way  ;  we  must  be  humble, 
upright  and  always  giving  honor  to  the  truth,  and  surely,  if  we 
compare  our  youth  with  that  of  Jesus  Christ,  there  is  not  one  of  us 
who  has  not  much  reason  to  pray  :  "  Remember  not  the  sins  of  my 
youth,  nor  my  transgressions,"  though  we  had  been  ever  so  dutiful 
and  virtuous  sons  and  daughters.     If  God,  from  whom   nothing   is 


102  1.  Sunday  (ifter  Epipliany. 

hid,  begins  to  ask  questions  conceruiug  our  youth,  we  are  verily  not 
able  to  answer  Him  one  in  a  thousand. 

But  this  text  reminds  us  of  this  great  comfort  that  by  Christ's 
holy  youth  sve  are  saved  from  our  sinful  youth.  Commonly  we 
think  of  (Ihrist's  passive  obedience  much  sooner  than  of  His  active 
obedience.  Remembering  our  redemption  we  are  apt  to  think  only 
of  Christ's  suffering  and  death,  and  are  not  so  apt  to  remember  His 
active  obedience  that  He  fulfilled  all  righteousness  by  walking  in 
the  law,  and  so  we  often  overlook  one  great  source  of  comfort  to  the 
soul.  We  are  redeemed  by  the  doing,  as  well  as  by  the  suffering  of 
Christ.  In  order  to  redeem  us  it  was  necessary  for  Him  both  to 
suffer  the  punishment  for  the  sins  which  we  have  committed,  and 
to  supply  the  good  which  we  have  omitted.  He  had  to  do  that 
which  we  ought  to  have  done  and  did  not  do.  In  His  youth  He 
had  to  supply  the  good  which  we  ought  to  have  done  in  our  youth, 
but  which  we  failed  to  do. 

That  the  holy  walk  of  Christ  in  His  youth  is  a  part  of  His 
work  of  redemption  admits  of  no  doubt ;  for  all  that  He  did  on 
earth  He  did  for  us.  He  also  plainly  intimates  it  here  by  the  word 
"  m.ud "  when  He  says :  "  Wist  ye  not  that  I  must  he  about  my 
Fathers  business  f  "  The  business  unto  which  the  Father  had  sent 
Him  was  our  redemption  and  of  this  business  He  said  when  He  was 
twelve  years  old  that  He  must  be  about  it.  Later  on  He  said  to 
John  the  Baptist :  "  It  becometh  us  to  fulfill  all  righteousness," 
which  includes  the  righteousness  of  youth.  When  yet  a  boy  He 
was  laboring  in  the  work  of  our  redemption,  and  He  was  laboring 
in  it  by  His  holy  walk  in  the  law.  He  kept  in  our  stead  what  we 
had  not  kept;  what  we  neglected  He  supplied. 

This,  therefore,  is  the  use  which  we  are  to  make  of  Christ's 
holy  youth :  we  are  to  appropriate  it  and  make  it  our  own  and 
bringing 'it  before  the  throne  of  the  Father  we  should  say:  Lord, 
my  God,  in  my  youth  I  was  not  as  I  ought  to  have  been.  I  fell  far 
short  of  that  righteousness  which  Thy  law  demanded  of  me,  and 
justly  couldst  Thou  condemn  me  for  the  sins  of  my  youth.  But  I 
appeal'to  the  work  of   Thy  Son,  my  substitute.       He   fulfilled    all 


/.  Sunday  after  Epiphany.  103 

righteousness  for  me,  His  youthful  holiness  is  mine  and  for  His 
sake  Thou  wilt  not  remember  the  shortcomings  of  my  youth. 

Dressing  our  souls  in  His  righteousness  by  faith  we  should 
also  strive  to  follow  the  ensample  which  He  has  left  unto  us.  It 
was  about  fifty  miles  from  Nazareth  to  Jerusalem,  but  Jesus  was 
never  missing  at  the  festival  of  the-  Passover.  He  went  to  the  tem- 
ple. He  inquired  of  the  teachers  in  the  temple  and  gave  answers 
to  their  questions.  When  twelve  years  old,  His  whole  mind 
was  intent  on  performing  the  work  unto  which  He  was  sent.  "  Wisi 
ye  not,''  He  says,  ^Hhat  I  must  be  about  my  Father^ s  business?"  He 
was  subject  to  His  parents,  and  the  last  verse  of  our  text  says  of 
Him  :  "And  Jesus  'increased  i7i  wisdom,  and  stature,  and  in  favor 
with  God  and  man.'' 

Here,  my  young  friends,  you  have  an  example  to  follow. 
Walk  in  the  footsteps  of  your  youthful  Savior.  Now,  while  you  are 
young,  is  the  7'ight  time  to  follow  Him.  Only  this  one  point  let  me 
to-day  urge  upon  you.  It  is  a  very  common  idea  that  youth  is  the 
time  to  enjoy  one's  self,  and  that  the  right  time  to  become  pious 
and  to  serve  God  is  the  latter  part  of  life.  That  is  an  idea  invent- 
ed by  the  devil,  and  it  is  continually  populating  hell  with  thousands 
and  thousands  of  souls.  But  you  will  say  :  Is  there  not  a  truth  in 
it?  I  answer :  To  deceive  souls  the  devil  always  mixes  together 
truth  and  falsehood.  There  is,  indeed,  a  grain  of  truth  in  that 
idea.  It  is  true  that  youth  is  the  time  to  be  joyous.  "Rejoice,  0 
young  man,  in  thy  youth,"  says  Solomon,  but  he  adds:  "Know  thou 
that  for  all  these  things  God  will  bring  thee  into  judgment."  Youth 
is  the  right  time  to  rejoice,  but  with  innocent  and  not  with  carnal 
and  sinful  joy.  It  is  true,  a  young  man  or  maiden  should  not  go 
about  hanging  the  head  and  groaning  all  the  day  long.  But  if  there 
is  some  truth  in  the  first  part  of  that  saying,  the  latter  part,  that 
old  age  is  the  right  time  to  become  pious,  is  altogether  false.  In 
old  age  every  one  should  be  pious,  but  old  age  is  not  the  right  time 
to  become  pious.  On  the  contrary,  yoioth  is  the  right  time  to  be- 
come pious.  To  make  the  saying  right  you  must  put  it  thus : 
Youth  is  the  right  time  to  be  joyous,  and  youth  is  the  right  time 
to  be  pious.     Both  should  go  together.     The  right  time  to  graft   a 


104  I.  Sunday  after  Epipliany. 

tree  is,  certainly,  not  when  it  is  become  old  and  the  limbs  are 
already  dying.  Grafts  very  rarely  do  well  on  an  old  stump  of  a 
tree.  The  ^'z^g^A^  time  to  graft  a  tree  is  when  it  is  young;  then  it 
may  grow  lustily,  and  become  a  tree  rooted  in  the  soil,  strong  and 
healthy.  In  your  infancy  the  spiritual  man  was  engrafted  in  you 
by  the  Holy  Ghost  through  baptism.  Should  you  tear  out  those 
grafts  and  throw  them  away  ?  Or  should  you  suffer  them  to  die 
from  neglect  ?  Foster  those  good  grafts  that  from  year  to  year 
they  may  grow  stronger  and  become  a  tree  able  to  withstand  the 
storms  of  life.  In  youth  walk  in  the  footprints  of  your  youthful 
Savior,  then  you  will  be  prepared  in  old  age  to  walk  in  the  foot- 
prints of  your  patiently  suffering  and  triumphantly  victorious  Savior. 
"  Blessed  are  the  undefiled  in  the  way,  who  walk  in  the  law 
of  the  Lord."     Amen. 


II.    SUNDAV    AKTER   EPIPHANY. 


And  the  third  day  there  was  a  marriage  in  Cana  of  Galilee  ;  and  the 
mother  of  Jesus  was  there.  And  both  Jesus  was  called,  and  his  disciples, 
to  the  marriage.  And  when  they  wanted  wine,  the  mother  of  Jesus  saith 
unto  him.  They  have  no  wine.  Jesus  saith  unto  her,  Woman,  what  have  I 
to  do  with  thee?  mine  hour  is  not  yet  come.  His  mother  saith  unto  the 
servants,  Whatsoever  he  saith  unto  you,  do  it.  And  there  were  set  there 
six  water-pots  of  stone,  after  the  manner  of  the  purifying  of  the  Jews,  con- 
taining two  or  three  firkins  apiece.  Jesus  saith  unto  them,  fill  the  water- 
pots  with  water.  And  they  filled  them  up  to  the  brim.  And  he  saith  unto 
them.  Draw  out  now,  and  bear  unto  the  governor  of  the  feast.  And  they 
bare  it.  When  the  ruler  of  the  feast,  had  tasted  the  water  that  was  made 
wine,  and  knew  not  whence  it  was,  (but  the  servants  which  drew  the  water 
knew,)  the  governor  of  the  feast  called  the  bridegroom,  and  saith  unto 
him,  Every  man  at  the  beginning  doth  set  forth  good  wine ;  and  when  men 
have  well  drunk,  then  that  which  is  worse  :  but  thou  hast  kept  the  good 
wine  until  now.  This  beginning  of  miracles  did  Jesus  in  Cana  of  Galilee, 
and  manifested  forth  his  glory  ;  and  his  disciples  believed  on  him.  John 
2,    1-11. 


When  God,  after  the  six  days  work  of  creation,  "saw  every  thing 
that  he  had  made,  it  was  very  good,"  but  sin  entered  ioto  the  world, 
spoiled  the  creation  of  God,  and  now  the  world  is  a  vale  of  tears 
and  full  of  evil.  Yet  the  creatures  of  God  have  not  become  evil  in 
themselves.  Man  only  became  a  sinner,  other  creatures  became 
subject  to  vanity,  but  there  is  no  sin  in  them,  as  8t.  Paul  writes: 
"  Every  creature  of  God  is  good,  and  nothing  to  be  refused,  if  it  be 
received  with  thanksgiving  :  for  it  is  sanctified  by  the  word  of  God 
iand  prayer."  In  these  words  St.  Paul  does  not  contradict  Moses, 
who  says  that  God  cursed  the  earth  ;  for  God  did  not  in  its  own 
nature  make  that  evil  which  before  He  had  made  good,  but  to  man 

(105) 


106  //.  Sunday  after  Epiphany. 

and  ou  the  accouut  of  man  the  earth  is  cursed.  Though  the  crea- 
ture is  no  more  so  precious  as  it  was  before  the  fall,  yet  the  greater 
evil  is  this,  that  man  does  no  more  receive  the  creature  with  thanks- 
giving, does  not  regard  it  according  to  the  Word  of  God  and  does 
not  sanctify  it  by  prayer.  This  is  one  of  the  greatest  evils  uuder 
the  sun,  that  man  does  not  regard  the  woi'ks,  doings  and  ordinances 
of  God  according  to  His  Word ;  for  if  man  receives  and  uses  the 
creatures  of  God  according  to  God's  Word,  then  that  which  was 
oursed  on  accouut  of  sin  again  becomes  to  him  a  blessing  which 
brings  true  and  genuine  joy. 

An  evil  of  evils  it  surely  is,  if  man  does  not  look  at  things 
right,  as  he  ought  to.  If  I,  a  minister  of  the  Gospel,  look  at  my 
■office  through  the  spectacles  of  the  flesh,  or  the  old  Adam,  I  can 
see  nothing  in  it  but  labor  and  trouble  and-  humiliation  ;  but  if  I 
look  at  my  calling  accordiug  to  the  Word  of  God,  in  the  light  of 
God's  promises,  then  it  is,  as  it  were,  surrounded  by  a  halo ;  then 
it  shows  in  colors  which  make  it  something  desirable  and  lovely, 
and  if  I  could  always  and  only  look  at  my  calling  in  this  light  I 
would  truly  be  a  happy  man.  Similar  it  is  in  all  things.  If  man 
would  look  at  everything  in  the  light  of  God's  Word,  and  would  re- 
ceive it  with  thanksgiving,  that  would  heighten  every  joy,  lighten 
every  burden,  sweeten  every  cross  and,  notwithstanding  its  multi- 
tude of  evils,  to  that  man  this  earth  would  be  half  a  paradise. 

So  it  is  also  with  the  holy  estate  of  matrimony.  With  many 
unhappy  husbands  and  wives  the  chief  fault  is  that  they  do  not 
look  at  the  estate  of  wedlock  in  the  j'ight  way.  If  husband  and 
wife  do  not  look  at  their  estate  in  the  light  of  God's  Word,  but 
have  regard  only  of  their  own  wishes  and  notions,  the  result  is  that 
they  overlook  and  do  not  see  the  blessings  which  tliey  enjoy,  but 
see  only  the  evils ;  yea,  often  regard  that  a  curse  which  in  fact  is  a 
blessing,  and  so  they  make  themselves  unhappy,  when  they  might 
live  contented  and  happy.  If  all  husbands  and  Avives  would  say 
with  Joshua:  "As  for  me  and  my  house,  we  will  serve  the  Lord," 
serve  Him  in  all  things,  serve  Him  in  days  good  and  evil,  serve  Him 
according  to  His  Word,  this  must  surely  bring  true  and  lasting 
happiness  to  every  house,  for  "godliness  is  profitable  unto  all  things, 


//.  Sunday  after  EpipJiany.  107 

having  promise  of  the  life  that  now  is,  and  of  that  which  is  to 
come.''  Diligently  therefore  should  we  give  heed  to  the  words  of 
Mary  to  the  servants  saying: 

"Whatsoever  He  saith  unto  you,   do  it,"   as   an 

earnest  exhortation  to  those  who  enter 

and  those  who  live  in   wedlock. 

I.     So  enter  the  estate  of  matrimony  that  you  can   cheerfully 
invite  Jesus  to  your  wedding. 

II.     So  live  in  wedlock  that  Jesus  can  sit  at  your  fireside. 

I. 

Among  the  many  subjects  for  a  discourse  which  this  Gospel 
offers  let  me  to-day  speak  from  the  words  of  Mary  to  the  servants  : 
"  Whatsoever  he  saith  unto  you,  do  it.''"  She  directed  the  servants  to 
do,  whatever  Jesus  would  tell  them,  no  matter  how  strange  it  might 
appear.  What  Jesus  says  Ave  are  to  do,  however  useless  and  un- 
reasonable it  may  appear.  This  rule  holds  good  in  all  things.  He 
is  the  Lord,  Ave  are  the  servants.  It  is  for  Him  to  command  and 
for  us  to  obey. 

What  has  Jesus  to  say  to  those  who  intend  to  enter  the  estate 
of  Ave'dlock  ?  We  read  here  :  "  A7id  the  third  day  there  was  a  ynar- 
riage  in  Cana  of  Galilee  ;  and  the  mother  of  Jesus  was  there.  And 
both  Jesus  7oas  called,  and  his  disciples,  to  the  marriage.''  This 
couple  evidently  regarded  the  day  of  their  marriage  an  important 
day  and  they  made  it  a  festive  occasion.  None  should  think  light- 
ly of  marriage ;  all,  both  the  married  and  the  unmarried,  should 
count  it  a  sacred  state.  Getting  married  on  mountain  tops,  on 
bridges,  on  rail  road  trains,  or  in  other  fantastic  situations,  is  not 
in  keeping  Avith  the  sacredness  of  wedlock.  Marriages  should 
always  be  performed  in  a  solemn  manner  as  a  solemn  matter. 
God  Himself  has  highly  honored  Avedlook,  as  we  know  from  His 
Word.  Before  the  institution  of  matrimony  God  took  counsel  with 
Himself,  similar  as  He  had  done  before  the  creation  of  man.  God 
Himself  brought  the  woman  to  man ;  God  Himself  pronounced  the 


108  //.  Sunday  after  Epiphany. 

blessing  upon  them,  and  added :  "  Therefore  shall  a  man  leave  his 
father  and  his  mother,  and  shall  cleave  unto  his  wife."  And  all 
this  God  did  before  the  fall,  in  paradise,  when  man  w^as  yet  in  the 
state  of  holiness  and  perfection. 

After  the  fall  of  man  (lod  has  highly  honored  matrimony  by 
guarding  and  protecting  it  in  a  special  command  of  His  law,  say- 
ing:  "Thou  shalt  not  commit  adultery  ;"  and  by  threatening:  "I 
will  be  a  swift  witness  against  the  adulterers."  And  God  has  at  all 
times  proved  Himself  a  swift  witness  against  the  transgressors  of 
this  commandment,  as  the  destruction  of  Sodom  and  so  many  other 
examples  show.  God  has  also  preserved  this  estate  at  all  times  and 
among  all  nations.  On  the  whole  face  of  the  earth  there  is  not  a 
nation  without  this  institution  ;  it  is  found  amongst  the  most  sav- 
age tribes.  Highly,  also,  did  Jesus  Christ,  the  Son  of  God,  honor 
this  estate  by  making  the  beginning  of  His  miracles  at  a  wedding. 
When  He  was  about  to  enter  on  the  public  exercise  of  His  office  and 
wanted  to  begin  to  manifest  forth  His  glory.  He  went  not  to  the 
temple,  not  to  the  kingly  palace,  He  went  to  the  wedding  of  a  poor 
and  humble  couple  and  there  He  performed  His  first  miracle.  By 
this  action  He  sanctioned  the  estate  of  matrimony  and  honored  it 
above  all  other  estates.  "  Marriage  is  honorable  in  all."  Think 
not  lightly  of  it,  but  count  it  honorable  and  sacred. 

The  couple  in  our  text  invited  Jesus  to  their  marriage.  There, 
my  young  friends,  is  another  thing  which  Jesus  wants  you  to  do. 
He  wants  you  to  invite  Him  to  your  wedding.  You  can  of  course 
not  invite  Him  in  the  same  manner  as  that  couple  at  Cana  did,  but 
you  can  nevertheless  invite  Him,  and  if  you  do  invite  Him,  He  will 
be  sure  to  be  there  and  His  blessing  with  Him.  Jesus  will  not  in- 
trude Himself  on  you  if  you  do  not  want  Him  at  your  wedding,  He 
wants  to  be  invited,  but  when  He  is  asked  He  does  not  stand  on 
ceremonies.  He  comes ;  for  He  has  said:  ''Ask,  and  it  shall  be 
given  you."  Remember  that  it  is  a  matter  of  vast  consequence^ 
whet iier  you  invite  Jesus  or  not.  "Except  the  Lord  build  the 
house,  they  labor  in  vain  that  build  it."  His  blessing  will  build 
your  house  and  He  will  make  it  a  place  of  true  happiness.  Let 
Jesus  be  the  prime  guest  at  your  wedding. 


//.  Sunday  after  Epijjhany .  109 

When  bj'  the  Word  the  Lord  is  Guest, 
And  all  through  faith  and  prayer  is  blest, 
There  with  God's  grace  will  all  be  filled, 
And  God  Himself  that  house  will  build. 

This  asking  Jesus  you  should  uot  put  off  till  the  morning  of 
your  wedding  day.  It  should  be  done  earlier.  Young  people  are 
inclined  to  regard  marrying  a  light  thing  and  they  are  apt  to  forget 
or  overlook  the  fact  that  there  is  a  very  serious  feature  about  it.  The 
bond  binds  for  lifetime,  and  whether  you  will  be  happy  or  unhappy 
in  this  world  depends  largely  on  the  companion  of  your  life.  There- 
fore before  choosing  a  life's  companion  you  should  ask  God  to 
guide  you  by  His  counsel  and  should  give  you  the  spouse  of  His 
choice.  When  Eliezer  was  sent  by  Abraham  to  win  a  bride  for  his 
son  he  fervently  prayed  the  Lord  to  show  him  the  damsel  whom  He 
had  appointed  for  Isaac,  and  when  Eliezer's  prayer  was  quickly  and 
manifestly  answered  he  returned  thanks  unto  God  and  said:  "I 
being  in  the  way,  the  Lord  led  me  to  the  house  of  my  master's 
brethren."  Do  likewise.  Before  choosing  turn  in  fervent  prayer 
io  God.  If  you  do  like  the  people  before  the  flood,  of  whom  it 
is  written:  "They  took  Ihem  wives  of  all  which  they  chose,"  if 
you  choose  only  after  the  lust  of  your  own  eyes  without  God  and 
without  prayer  and  your  wedded  life  turns  out  unhappy,  then  your 
conscience  will  convict  you  that  it  is  a  just  punishment  for  your  for- 
getting God;  but  if  you  enter  on  an  engagement  with  fervent  pray- 
er in  the  fear  of  the  Lord  and  in  after  years  affliction  comes  to  your 
house  you  will  have  tha  goodly  comfort  that  this  is  certainly  so 
the  counsel  of  God  over  you  and  must  be  for  your  good. 

From  our  text  we  can  pretty  safely  conclude  that  this  couple, 
or  one  of  them,  was  of  kin  to  the  virgin  Mary,  or  that  there  was 
some  connection  between  the  families.  There  is  another  point  to 
be  considered  in  advance.  The  Bible  forbids  the  marriage  of  rela- 
tives to  the  third  link  of  kinship,  as  we  read  Leviticus  18th  chap. 
This  rule  forbids  the  marrying  of  one's  step  daughter  or  one's  sister 
in  law,  being  in  the  sense  of  .the  Bible  the  third  link  of  kinship. 
Though  not  forbidden  in  the  Bible  the  marriage  of  first  cousins 
does  not  appear  advisable  and  in  some  States  it  is  prohibited  by  civil 


110  //.   Sunday  after  Epiphanii. 

law  which  Christian  citizens  should  always  obey.  In  the  Old  Tes- 
tament the  Jews  were  strictly  forbidden  to  intermarry  with  the 
heathen  as  the  concluding  chapters  of  the  book  of  Ezra  so  forcibly 
show.  In  the  New  Testament  marriage  between  those  of  different 
religions,  or  church  connections,  is  not  forbidden  expressly  in  so  many 
words,  but  whether  it  is  advisable  is  a  very  different  question.  Ex- 
perience abundantly  shows  that  difference  in  religion  very  frequent- 
ly becomes  a  source  of  discord  between  husband  and  wife  and  not 
seldom  it  causes  permanent  estrangement  of  the  hearts  and  renders 
the  union  a  most  unhappy  one.  Much  less  should  a  Christian 
choose  an  infidel  for  a  consort.  When  in  the  first  w6rld  the  children 
of  God  began  to  intermarry  with  the  ungodly,  they  too  became 
wicked  and  their  progeny  became  more  wicked.  It  is  scarcely  pos- 
sible for  a  Christian  daily  to  sit  at  the  same  table  with  a  scoffer  and 
yet  not  to  be  seduced  from  the  faith.  Neither  should  the  point  of 
morality  ever  be  overlooked.  If  a  Christian  lady  marries  a  man  of 
whom  she  knows  that  he  is  addicted  to  some  vice  she  has  no  reason 
to  complain  when  in  after  years  he  abuses  her.  If  you  marry  a 
drunkard  you  must  live  with  a  drunkard.  All  these  things  should 
be  considered  before  the  engagement. 

The  couple  in  our  text  had  been  engaged  and  they  faithfully 
kept  their  engagement.  In  our  time  and  country  engagements  are 
treated  altogether  too  lightly.  Instead  of  regarding  it  as  perma- 
nently binding  many  look  upon  the  engagement  only  as  a  time  of 
trial  and  think,  it  might  be  broken  off  at  any  time,  or  at  the  option 
of  either  party.  But  the  holy  Scriptures  speak  of  the  engagement 
as  creating  the  marriage  bond.  In  the  1st  chapter  of  Matthew  Mary 
is  called  Joseph's  wife  and  he  her  husband  when  they  were  only 
engaged.  According  to  the  Scriptures  it  is  the  mutual  consent  and 
agreement  which  creates  the  bond  of  wedlock  and  the  marriage 
ceremony  is  only  the  public  confirmation  of  the  bond  which  existed 
before  already.  While  it  is  true  that  some  things  will  annul  an 
engagement  for  which  a  divorce  could  not  be  granted  by  the  church, 
yet  as  a  rule  a  formal  and  valid  engagement  must  be  counted  as 
binding  as  marriage  itself.  This  might  seem  a  hard  saying  to  some, 
but  a  little  thinking  must  make  it  evident  to  every  mind.     Can  any 


//.   Sunday  after  Epiphany.  Ill 

person  be  counted  of  a  trustworthy  character  who  like  a  butterfly 
will  flit  from  one  flower  to  another  ?  If  plural  marriages  are  wrong 
can  plural  engagemeuts  be  right?  Could  you  cheerfully  invite 
Jesus  to  your  wedding  after  breaking  your  promise  given  to  another, 
or  even  to  two  or  three  others  ?  Surely,  Jesus  will  not  be  the  com- 
panion of  promise-breakers,  unless  they  repent. 

The  contracting  parties  in  our  text  were  not  a  run  away -couple, 
or  Jesus  would  ]u)t  have  honored  their  wedding  with  His  presence. 
Their  relatives  and  friends  were  there,  and  they  came  together 
honestly  and  honorably  and  in  no  disreputable  manner.  For  a 
right  and  valid  engagement  the  consent  of  the  parents  on  both  sides 
is  required.  Young  people  frequently  think  that  marriage  is  only 
their  own  personal  atfair,  and  it  did  not  concern  father  and  mother, 
but  their  thinking  so  will  not  make  it  right.  Could  you  cheerful- 
ly invite  Jesus  to  your  wedding  when  marrying  without  the  con- 
sent or  against  the  will  of  your  parents?  Indeed  not;  for  Jesus 
will  not  be  the  guest  of  those  who  dishonor  and  disobey  father  and 
mother.  We  read  of  one  in  the  Scriptures  who  married  against  the 
will  of  his  parents  and  who  blasted  the  happiness  of  his  aged 
mother.  It  was  Esau,  in  whom  was  no  fear  of  God.  If  your  pa- 
rents have  raised  you  with  much  labor,  care  and  expense  they  are 
certainly  worthy  that  you  ask  their  counsel  or  their  consent  in 
choosing  a  spouse.  Neither  should  a  young  man  of  integrity  ever 
entertain  the  thought  of  seducing  a  lady  to  marry  him  against  the 
will  of  her  parents.  You  are  not  allowed  to  steal  another  man's 
money,  much  less  are  you  allowed  to  steal  his  daughter.  Wait 
until  you  can  have  her  in  such  a  way  that  you  can  invite  Jesus  to 
your  wedding.  Cn  the  other  hand  parents  should  not  allow  their 
child  to  keep  the  company  of  a  party  to  whom  they  are  opposed, 
because  doing  so  is  giving  dlent  consent  and  they  have  afterwards 
no  right  to  complain,  if  it  ends  in  a  manner  which  is  not  pleasing 
to  them. 

Finally  we  learn  here  that  weddings  should  be  celebrated  in 
Christian  decency  and  order.  Many  argue,  a  little  excess  at  wed- 
dings and  the  like  occasions,  would  do  no  harm,  and  to  justify 
riotous  behavior  appeal  is  sometimes  made  to  the  Avords  of  this  text, 


112  //.  Sunday  after  Epiphany. 

when  the  ruler  of  the  feast  says  :  "  Every  man  at  the  beginning  doth 
set  forth  good  tvitie  ;  and  when  men  have  well  drunJc,  tlien  ihat  which 
is  worse :  but  thou  hast  kept  the  good  wine  2intil  now."  Examining 
carefully  we  soon  find  that  these  words  are  so  far  from  sanctioning 
excess  that  they  rather  prove  the  very  contrary,  because  they  speak 
to  us  of  the  moderation  practiced  at  Jewish  weddings.  With  the 
Jews  it  was  customary  to  appoint  a  governor  of  the  feast  whose 
duty  it  was  to  see  to  decency  and  order,  and  Avho  had  to  test  the 
quality  of  the  wine  and  to  determine  the  quantity  which  should  be 
allowed  the  guests.  At  first  a  moderate  quantity  of  good  wine  was 
given  and  then  only  weak  or  liberally  watered  wine,  and  this  was 
done  to  prevent  drunkenness.  So  this  very  text  is  a  strong  testi- 
mony for  the  decency  and  sobriety  with  which  Jewish  weddings 
were  celebrated.  A  marriage  is  a  proper  time  for  joy,  but  excess  is 
not  joy  and  it  should  have  no  place  at  Christian  weddings. 

Shall  I  yet  speak  of  purity,  indicated  by  the  water-jars  in  the 
text?  "Flee  fornication."  "Keep  thyself  pure."  "  If  sinners  en- 
tice thee,  consent  thou  not."  See  that  thou  enter  wedlock  a  chaste 
youth  or  a  pure  virgin.  1  assure  you,  this  will  be  a  great  factor  for 
your  earthly  happiness  and  it  will  save  you  life-long  compunctions 
of  conscience.  Seek  the  Lord  early.  Let  your  heart  become  ac- 
quainted with  Him  while  you  are  young.  Let  Jesus  always  remain 
your  first  love,  and  so  walk  that  with  a  clear  conscience  and  a  glad- 
some heart  you  can  invite  Him  to  your  marriage,  and  rest  assured, 
long  as  you  may  live,  you  will  never  find  a  reason  to  regret  these 
things. 

II. 

"  Whatsoever  he  saith  unto  you,  do  it  "  in  your  wedded  life. 

Because  the  bond  binds  for  life  the  happiness  of  groom  and 
bride  should  continue  through  life  and  not  for  a  few  honeymoons 
only.  You  want  to  know  :  How  can  I  preserve  the  happiness  in 
my  house  for  all  time  ?  I  am  happy  to  say  that  I  can  show  you  a 
way,  a  sure  way,  a  tried  way,  and  the  way  is  this :  Let  Jesus  sit  at 
your  fireside  and  rule  in  your  house  by  His  Word.  Jesus  is  not  to 
be  a  transient  guest  like  other  wedding  guests.  He  should  be  kept 


II.  Sunday  after  Epiphany.  113 

in  the  house,  He  should  dwell  in  the  hearts  of  husband  and  wife  and 
He  should  be  invited  to  speak  to  them  and  to  their  whole  house- 
hold every  night  and  morning  at  their  family  worship.  I  say,  this 
is  a  sure  way  of  preserving  happiness  in  wedded  life.  AVhy  so? 
Very  simply  for  this  reason  :  When  husband  and  wife  discover  that 
each  loves  the  Lord  Jesus,  this  becomes  a  new  bond  between  them 
and  it  aiiords  them  exquisite  joy  to  know  their  souls  one  in  Christ 
Jesus.  This  mutual  love  of  Jesus  knits  their  hearts  together  more 
fii-mly  than  even  conjugal  love  can.  It  truly  makes  them  one  heart 
and  one  soul.  Their  highest  love  is  one,  their  innermost  joy  is  one, 
their  hope  is  one. 

This  mutual  love  of  Jesus  is  also  a  safeguard  against  discord 
and  an  estrangement  of  the  hearts.  Temporary  discords  and  quar- 
rels may  arise  in  that  house,  but  if  the  husband  has  been  hard  and 
unkind  the  love  of  Jesus  will  prompt  him  to  make  amends;  and  if 
the  wife  has  been  contrary,  querulous  or  in  other  ways  has  angered 
the  husband,  the  love  of  Jesus  ^\\\\  not  let  her  rest,  it  prompts  her 
to  acknowledge  and  to  seek  reconciliation.  Where  there  is  the 
mutual  love  of  Jesus  the  bond  between  husband  and  wife  will  con- 
tinually grow  and  when  they  are  wrinkled  and  grey  the  bond  be- 
tween them  will  be  far  stronger  than  it  was  in  their  youth.  I  say, 
happy  the  house  in  which  dwells  the  love  of  Jesus,  where  both  hus- 
band and  wife  are  one  in  faith,  one  in  the  desire  to  continue  in  the 
Word  of  Christ.  0  ye,  my  Christian  brothers  and  sisters,  if  the 
heart  of  your  spouse  is  yet  void  of  the  love  of  Jesus,  strive  by  all 
means  to  plant  it  there.  It  is  the  noblest  of  mission  work  and  you 
will  find  your  reward  already  in  this  life. 

Where  the  mutual  love  of  Jesus  dwells  cares  and  crosses  will 
indeed  not  be  lacking.  Just  in  Christian  families  these  are  often 
thickest  and  heaviest.  But  Jesus  dwells  there  and  He  has  strouf 
shoulders  and  is  skillful  in  making  the  shoulders  of  the  weak  strong 
to  bear  burdens  with  ease  which  otherwise  would  crush  giants. 
Truly  does  He  say  by  the  prophet :  "  The  Lord  Clod  hath  given  me 
the  tongue  of  the  learned  that  I  should  know  how  to  speak  a  word  in 
season  to  him  that  is  weary."  If  Jesus  dwells  in  the  house  and  the 
heart  does  become  weary,  He  knows  the  right  season,  when  to  speak 


114  //,  Sunday   after  Epiphanij. 

a  Avord  to  the  weary  heart  whereby  it  is  refreshed  and  quieted.  A 
Christian  family  has  in  Jesus  a  helper  and  comforter  in  every 
trouble,  a  helper  whose  help  is  sure,  a  comforter  whose  comfortings 
are  lasting.  This  we  see  here  in  our  text:  "The  mother  of  Jesus 
saith  unto  him,  They  have  )io  wine."  She  made  the  need  of  the 
young  couple  known  unto  Him  to  obtain  help  for  them.  She  was 
confident  He  would  help  at  the  time  and  in  the  manner  He 
knew  to  be  best,  and  her  confidence  was  not  put  to  shame.  When 
His  time  had  come,  He  furnished  wine  of  a  superior  (|uality,  and  in 
such  quautity  that  it  was  more  than  sufficient  for  the  marriage 
feast.  And  in  what  Avonderf ul  manner  did  He  go  about  it  I  He 
says  :  ''Fill  the  /rater-pots  with  water"  Might  not  the  servants  have 
said  :  "He  must  be  jesting.  Wine  we  want,  and  He  says,  bring 
water."  But  all  of  a  sudden  the  water  proved  to  be  wine.  It  ap- 
peared as  though  the  water  must  make  the  lack  of  wine  the  more 
apparent,  yet  it  proved  to  be  the  desired  help. 

Where  the  mutual  love  of  Jesus  dwells,  both  husband  and  wife 
will  be  happy  to  occupy  the  (iod-ordained  order  toward  each  other. 
The  husband  will  not  despise  his  wife,  neither  will  he  count  her  his 
servant,  but  he  will  remember  that  Eve  was  taken  from  Adam's 
side  near  his  heart ;  and  the  wife  will  call  her  husband  lord,  as 
Sarah  did  Abraham,  and  she  will  not  want  to  rule  over  him.  This 
talk  of  the  so-called  emancipation  of  woman  is  a  cankerworm  gnaAv- 
ing  at  the  very  heart  of  society.  When  the  woman  aspires  to  be  the 
man  she  loses  those  very  graces  which  are  most  attractive  in  her  and 
she  destroys  her  own  happiness.  In  Christian  Avedlock  the  Avife 
needs  and  wants  no  emancipation.  She  is  happy  in  her  station, 
happy  to  make  her  house  happy. 

ITivite  Jesus  to  your  Avedding  and  let  him  not  go  aAvay  again. 
Grant  Him  room  in  the  heart,  room  in  the  house,  and  you  Avill  find 
Him  a  Friend  indeed  and  a  Savior  in  need.     Amen, 


III.  SUND/^Y  AFTER  EPIPHANV. 


When  lie  Avas  come  down  from  the  mountain,  great  multitudes  followed 
him.  And,  behold,  there  came  a  leper  and  worshiped  him,  saying.  Lord, 
if  thou  wilt,  thou  canst  make  me  clean.  And  Jesus  put  forth  his  hand,  and 
touched  him,  saying,  I  will ;  be  thou  clean.  And  immediatelj'  his  leprosy 
was  cleansed.  And  Jesus  saith  unto  him,  See  thou  tell  no  man  ;  but  gO' 
thy  way,  shew  thyself  to  the  priest,  and  offer  the  gift  that  Moses  com- 
manded, for  a  testimony  unto  them.  And  when  .lesus  was  entered  into< 
Capernaum,  there  came  unto  him  a  centurion,  beseeching  him,  aud  sayingv 
Lord,  my  servant  lieth  at  home  sick  of  the  palsj",  grievously  tormented'. 
And  Jesus  saith  unto  him,  I  will  come  and  heal  him.  The  centurion  an- 
swered and  said.  Lord,  I  am  not  worthy  that  thou  shouldest  come  under 
my  roof  :  but  speak  the  word  only,  and  my  servant  shall  be  healed.  For  I 
am  a  man  under  authority,  having  soldiers  under  me :  and  I  saj^  to  this^ 
man.  Go,  and  he  goeth ;  and  to  another.  Come,  and  he  cometh  ;  and  to  my 
servant,  Do  this,  and  he  doeth  it.  When  Jesus  heard  it,  he  marvelled,, 
and  said  to  them  that  followed,  Verily  I  say  unto  you,  I  have  not  found 
so  great  faith,  no,  not  in  Israel.  And  I  say  unto  j^ou,  That  many  shall 
come  from  the  east  and  west,  and  shall  sit  down  with  Abraham,  and  Isaac 
and  Jacob,  in  the  kingdom  of  heaven  :  but  the  children  of  the  kingdom 
shall  be  cast  out  into  outer  darkness  :  there  shall  be  weeping  and  gnashing 
of  teeth.  And  Jesus  said  unto  the  centurion.  Go  thy  way;  and  as  thou 
hast  believed,  so  be  it  done  unto  thee.  And  his  servant  was  healed  in  the 
self -same  hour.     Matth.  8,  1-13. 

When  that  leprous  man  besought  the  Lord  saying:  ''//'  thou 
ivilt,  thou  canst  mahe  me  clean,'''  the  Lord  did  unto  him  according 
to  his  desire,  answering:  "  I  will  ;  he  thou  clean.''  Unto  the  ceutu- . 
rion  He  likewise  said  :  "  As  thou  hast  believed,  so  he  it  done  unto 
thee.'''  Similar  words  the  Lord  used  on  various  occasions.  Touch- 
ing the  eyes  of  two  blind  men  He  said  :  "  According  to  your  faith 
be  it  unto  you."  To  that  Canaanite  woman  who  stopped  Him  in  the 
way  by  kneeling  before  Him,  He  said  :    "  0    woman,    great   is    thy 

(115) 


116*  ///.  Sunday  after  Epiphany. 

faith :  be  it  unto  thee  even  as  thou  wilt."  So  also  David  says  of 
the  Lord  in  the  145th  Psalm :  "  He  will  fulfill  the  desire  of  them 
that  fear  him,"  From  these  and  many  similar  passages  of  Scrip- 
ture it  is  evident  that  God  deals  with  man  according  to  his  faith. 
In  the  great  day  of  the  Lord  every  man  will  be  judged  according  to 
the  faith,  the  trust,  the  treasure  of  his  heart,  as  the  Lord  declares  : 
"  He  that  believeth  and  is  baptized  shall  be  saved  ;  but  he  that  be- 
lieveth  not  shall  be  damned." 

That  God  judges  man  not  according  to  outward  works,  but  ac- 
coi'ding  to  the  faith,  trust  and  treasure  of  his  soul  is  nothing  remarka- 
ble; for  it  is  the  sentiment  and  tlie  intent  of  the  heart  and  mind 
which  makes  the  outward  act  either  good  or  bad.  "Either,"  says 
the  Lord,  "  make  the  tree  good,  and  his  fruit  good  ;  or  else  make 
the  tree  corrupt,  and  his  fruit  corrupt."  "A  good  man  out  of  the 
good  treasure  of  the  heart  bringeth  forth  good  things  :  and  an  evil 
man  out  of  the  evil  treasure  bringeth  forth  evil  things."  As  the 
heart  and  mind  is,  so  will  the  act  be.  Therefore  God  judges  not  by 
the  act  of  the  hand,  but  by  the  faith  of  the  heart.  Only  because 
the  outward  act  manifests  the  faith  or  unbelief  of  the  heart,  do  the 
Scriptures  at  sundry  places  declare,  that  man  Avill  be  judged  ac- 
cording to  his  works. 

Because  God  treats  with  man  according  to  the  faith  and  trust 
of  his  heart,  therefore  our  weal  or  woe  is  dependent  on  this,  whether 
the  faith  and  trust  of  our  heart  is  right  or  Avrong.  All  those 
putting  their  trust  in  that  which  is  vain  and  unstable  will  perish, 
only  those  putting  their  trust  in  that  w4iich  endureth  forever  will 
not  be  confounded,  even  as  Solomon  says :  "  The  hope  of  the  right- 
eous shall  be  gladness  :  but  the  expectation  of  the  wicked  shall 
perish."  The  trust  of  the  miser  will  perish  when  he  finds  that  he 
X3an  carry  nothing  out  of  this  world.  The  trust  of  him  relying  on 
the  friendship  of  men  will  be  lost ;  for  man  is  fickle  and  he  passeth 
a,way  like  a  shadow.  Lost  will  be  the  hope  of  those  trusting  in 
their  integrity  and  doing  right ;  for  they  will  be  put  to  shame  when 
they  hear  from  the  lips  of  the  Judge :  "  Cursed  is  every  one  that 
continueth  not  in  all  things  which  are  Avritten  in  the  book  of  the 
law  to  do  them."     Lost  will  be  the  hope  of  those  claiming  perfect 


III.  Sxindaij  after  Epiphany.  117 

holiness;  for  "  there  is  not  a  just  man  upon  earth,  that  doeth  good 
and  sinneth  not." 

Because  God  will  judge  us  according  to  the  faith  of  our  heart, 
we  must  make  sure  that  we  have  the  right  faith,  and  that  it  rest 
not  on  a  perishable  and  uncertain  foundation,  but  on  the  Rock  of 
Ages  which  remains  to  all  eternity.  Now  in  our  text  we  have  the 
example  of  a  faith  at  which  the  Lord  Himself  marvelled.  This 
therefore  can  not  be  an  uncertain  and  deceptive,  it  must  be  the  true 
faith.     Let  us  look  to : 

The  Centurion  at  Capernaum  as  an  Ensample  for  us. 
I.     In  his  humility;  and 
II.     In  his  faith. 

I. 

This  centurion  was  not  a  Jew,  he  was  a  Gentile ;  for  he  was  an 
officer  in  the  Roman  army,  and  the  Lord  said  that  in  Israel  He  had 
not  found  such  great  faith  as  his.  What  it  was  in  which  the  great- 
ness of  his  faith  was  manifested  is  expressed  in  his  words  when  he 
says:  ^'- Lord,  I  am  not  worthy  that  thou  shouldst  come  under  my 
roof :  hut  speak  the  word  only,  and  my  servant  shall  he  healed." 
The  Lord  had  offered  to  come  and  heal  his  servant,  but  he  confessed 
himself  unworthy  that  the  Lord  should  step  under  his  roof,  and 
he  wanted  nothing  but  only  a  word  from  the  Lord.  The  first  in 
which  this  man  serves  as  an  ensample  to  us  is  the  consciousness 
and  the  free  acknowledgement  of  his  great  unworthiness. 

If  man  is  to  have  that  faith  which  justifies  from  sin  and  which 
brings  life  everlasting,  his  heart  must  have  certain  qualities  witliout 
which  the  true  faith  can  not  take  root  in  it.  The  man  who  is  not 
sick,  or  who  does  not  know  and  feel  his  sickness  will  always  refuse 
medicine.  The  man  who  is  not  sorrowful  will  smile  sarcasticallv,  if 
another  labors  to  comfort  him.  What  must  be  in  the  heart,  or  what 
qualities  must  the  heart  have  before  the  true  and  saving  faith  can 
be  kindled  in  it?  Above  all  other  things  the  heart  must  have  the 
knowledge  of  sin.  So  long  as  a  man  does  not  consider  himself  a 
sinner  he  can  not  possibly  believe  that  his  sins  are  forgiven.  Offer 
the  forgiveness  of  sin  to  one  who  is  not  aware  of  having  sinned,  and 


118  ///.  Siindaij  after  Epiplmny. 

he  will  repel  it  as  something"  of  which  he  is  not  in  need.  The 
knowledge  of  sin  must  always  precede  faith. 

This  knowledge  of  sin  must  not  be  a  knowledge  connected 
•with  carelessness,  but  such  a  knowledge  which  makes  the  heart 
sorrowful,  downcast  and  humble  before  God  on  account  of  sin.  The 
inhabitants  of  Sodom  also  knew  that  they  sinned,  but  sin  was  a 
delight  to  them ;  they  were  not  humbled  on  account  of  it.  Our 
knowledge  of  sin  must  be  of  such  a  nature  that  it  constrains  ns  to 
say  with  the  Psalmist:  "  We  have  sinned,  we  have  committed  in- 
iquity, we  have  done  wickedly,"  and  to  sigh  with  him :  "Remem- 
ber me,  0  Lord,  with  the  favor  that  thou  bearest  unto  thy  people  ; 
0  visit  me  with  thy  salvation."  Our  knowledge  of  sin  must  be 
such  that  it  renders  the  heart  broken  and  contrite.  So  long  as  a 
man  has  not  come  to  this  knowledge  that  he  has  sinned,  and  by  sin 
has  merited  eternal  damnation,  so  long  he  will  always  reject  the 
Oospel.  Only  when  man  has  come  to  this  knowledge,  that  he  is 
nn worthy  of  God's  favor  and  worthy  only  of  everlasting  shame  and 
contempt,  only  then  is  his  heart  a  soil  in  which  the  Gospel  of  grace 
and  pardon  can  take  root.  If  a  man  thinks  that  he  deserves  heaven 
he  can  not  and  will  not  accept  it  as  an  undeserved  gift.  Only 
when  he  has  come  to  this  knowledge  that  he  has  no  claim  on  God 
whatever,  that  according  to  right  and  justice  he  must  be  banished 
from  the  presence  of  God  forever,  then  only  will  he  be  ready  to  ac- 
cept as  a  gift  that  which  he  knows  himself  unworthy  of.  There  is 
something  similar  in  worldly  matters.  We  sometimes  find  poor 
people  who  are  in  need  of  pecuniary  assistance,  but  who  are  too 
proud  to  acknowledge  their  poverty  and  to  accept  aid.  If  money  is 
offered  them  they  will  say  :  "I  am  not  so  low  down  that  I  must 
beg".'"  We  must  come  to  such  a  knowledge  of  our  unworthineSvS, 
we  must  get  .so  low  down,  that  we  are  ready  to  accept  the  salvation 
■of  God  as  a  free  and  unmerited  gift. 

This  knowledge  of  his  own  unworthiness  the  centurion  at  Ca- 
pernaum possessed  in  a  high  degree,  and  he  frankly  confessed : 
*^  Lord,  I  am  not  worthy  that  thou  shoiildst  come  under  my  roof" 
How  came  he  to  speak  thus  ?  Was  he  perhaps  so  poor  that  he  was 
ashamed  to  let  the  Lord  see  his  wretched  habitation  ?  or  was   he  so 


///.  Sunday  after  Ejyiphany.  119 

flagrant  a  sinner  that  he  feared  people  might  regard  it  an  un- 
worthy and  offensive  thing  for  the  Lord  to  go  to  the  house  of  so 
wicked  a  man  ?  Nothing  of  the  kind.  This  man  was  neither  poor 
nor  despised.  He  was  of  high  standing,  rich  and  highly  honored, 
even  by  the  Jews ;  for  as  Luke  tells  us,  the  elders  of  the  Jews  be- 
sought Jesus  in  behalf  of  the  centurion,  saying :  "  That  he  was 
worthy  for  whom  he  should  do  this."  In  his  own  estimation  he 
was  unworthy,  but  in  the  opinion  of  others  he  was  worthy.  He  was 
indeed  a  pious  man  "rich  in  good  works."  He  had  forsaken  the- 
worship  of  idols  and  turned  himself  to  the  true  God.  He  loved 
the  Jews  and  their  religion  so  much  that  he  built  a  synagogue  for 
them  at  Capernaum.  He  did  not  despise  his  servant,  but  did  all  in 
his  power  for  him.  For  his  piety  and  benevolence  this  man  was 
praised  by  many,  yet  he  did  not  come  to  the  Lord  arguing,  because 
he  had  done  this  and  that  the  Lord  sbould  have  regard  of  him  and 
should  help  his  servant.  He  forgot  all  his  good  works  and  thought 
only  of  his  great  unworthiness. 

Would  we  be  partakers  of  the  grace  of  God  in  Christ,  we  must 
also  remember  our  great  unworthiness.  If  we  think  that  we  have 
anything  whereof  we  might  boast  before  God  we  can  not  be  accept- 
able in  the  sight  of  Him  of  whom  the  apostle  says  :  "  He  resisteth 
the  proud,  and  giveth  grace  to  the  humble."  What  are  we,  and 
what  have  Ave  on  account  of  which  God  would  be  bound  to  have  re- 
gard of  us  ?  We  were  born  in  sin,  we  grew  up  in  sin,  and  we 
"  daily  sin  much."  There  is  not  a  day  of  our  past  life  in  which  we 
have  not  failed  manifoldly,  and  though  we  strive  to  live  without 
sin,  yet  it  cleaves  unto  us  continually.  We  are  sinners  by  nature 
and,  hence,  can  not  be  without  sin  even  for  a  moment.  Now  if  we 
are  continually  offending  against  God,  as  none  of  us  can  deny,  of 
what  good  are  we  worthy  at  His  hands  ?  Surely,  not  one  good 
thing  would  we  have  to  enjoy,  if  God  would  impart  to  us  only  that 
which  we  are  worthy  of. 

This  is  the  sentiment  of  all  those  that  are  godly  :  they  think 
themselves  unworthy.  They  are  all  minded  like  David  who  says 
in  the  32d  Psalm  :  "  I  said,  I  will  confess  my  transgressions  unto  the 
Lord  ;  and  thou  forgavest  the  iniquity  of  my  sin.    For  this  shall  every 


120  ///.  Snndat/  after  LpipJicDii/. 

oue  that  is  godly  pray  unto  thee  in  a  time  when  thou  mayest  be 
found."  The  chiklren  of  God  all  pray  for  the  forgiveness  of  sin. 
Search  through  the  Bible  and  see,  if,  among  the  many  heroes  of 
faith  whose  names  are  recorded  therein,  you  will  find  one  single 
one  who  thought  himself  worthy  before  Giod.  Every  one  of  them 
humbled  himself  and  acknowledged  his  unworthiness.  The  patri- 
arch Jacob  confessed  :  "  I  am  not  worthy  of  the  least  of  all  the 
mercies,  and  of  all  the  truth,  which  thou  hast  showed  unto  thy  ser- 
vant." Isaiah  says  :  ''  We  are  all  as  an  unclean  thing,  and  all  our 
righteousnesses  are  as  filthy  rags."  Paul  pronounced  himself  "not 
meet  to  be  called  an  apostle  "  of  Christ.  All  the  children  of  God 
that  ever  lived  on  earth  acknowledged  their  unworthiness  before 
God,  and,  truly,  whosoever  thinks  himself  worthy  of  God's  favor  is 
a  proud  Pharisee,  and  not  an  humble  follower  of  Jesus. 

II. 

As  in  his  humility,  so  also  in  his  faith  the  centurion  may  well 
be  an  ensample  for  us  to  follow.  Garrisoned  at  Capernaum,  where 
Jesus  so  often  tarried,  the  centurion  must  have  heard  of  His  preach- 
ing and  His  deeds,  and  when  his  servant  was  taken  sick  he  em- 
ployed the  first  opportunity  to  appeal  to  Jesus  for  help.  "And 
when  Jesus  entered  into  Capernaum,  there  came  unto  him  a  centurion, 
beseeching  him,  and  saying.  Lord,  my  servant  lieth  at  home  sick  of  the 
palsy,  grievously  tormented.''^  These  Avords  involve  a  petition  for 
help,  but  this  the  centurion  did  not  express  in  words,  and  we  will 
not  be  wrong  in  concluding  that  he  thought  it  sufficient  to  commu- 
nicate the  fact  to  the  Lord  and  needless  to  add  any  thing  more. 
He  trusted,  if  Jesus  would  only  hear  his  distress  He  would  at  once 
be  ready  to  help.  His  faith  was  great,  because  he  had  great  confi- 
dence in  the  willingness  of  Jesus  to  help.  Never  should  we  doubt 
the  Lord's  willingness  to  hear,  to  help  and  to  save.  We  should 
rather  account  it  sufficient,  if  our  distress  is  made  known  to  God, 
agreeably  to  the  word  of  the  apostle :  "  Be  careful  for  nothing ;  but 
in  every  thing  by  prayer  and  supplication  with  thanksgiving  let 
your  requests  be  made  known  unto  God."     Whatever  distresses  the 


III.   Sunday  after  Epiphany.  131 

heart  we  should  make  it  known  unto  God  and  then  leaving  it  in 
His  hands  we  should  be  quiet  and  give  thanks  unto  Him. 

The  centurion's  confidence  was  not  put  to  shame  ;  for  Jesus 
forthwith  answered  :  "/  will  come  and  heal  him.''  'J'his  readiness  of 
the  Lord  served  to  call  forth  a  clear  expression  of  this  man's  great 
faith.  Instead  of  hastening  the  Lord  to  come  he  said  :  "  Speak  the 
word  only,  and  my  servant  shall  he  healed.  For  I  am  a  man  binder 
authority,  having  soldiers  wider  me  ;  and  I  say  to  this  man,  Go,  and 
he  goeth  ;  and  to  another,  Come,  and  he  cometh  ;  and  to  my  servant. 
Do  this,  and  he  doeth  it."  This  man  did  not  only  express  himself 
unworthy  that  the  Lord  should  come  under  his  roof,  he  also  de- 
clared it  unnecessary  for  the  Lord  to  go  to  so  much  trouble ;  He 
should  speak  a  word  and  that  would  be  sufficient ;  for  if  he,  being 
a  subaltern  officer,  could  accomplish  many  things  by  a  word,  much 
more  must  Jesus,  being  the  Almighty  God,  be  able  to  do  with  a 
word  whatsoever  He  pleased.  He  meant  to  say  to  the  Lord :  Speak 
the  word  that  my  servant  shall  live,  and  he  must  live.  The  centu- 
rion wanted  nothing  more  from  the  Lord  than  a  word  only.  He 
had  no  scruples  :  a  word  from  the  Lord  was  all  that  was  needed. 

Faith  builds  on  the  Word.  If  we  have  the  Word  of  the  Lord 
it  is  to  be  sufficient  unto  us.  Many  want  something  besides  the 
'AVord  to  rest  their  faith  on.  '  The  Jews  wanted  "a  sign  from 
heaven,"  but  Jesus  answered :  "An  evil  and  adulterous  genera- 
tion seeketh  after  a  sign."  Because  the  Jews  would  not  believe 
His  Word,  but  wanted  something  more,  He  pronounced  them  an 
"  evil  and  adulterous  generation."  So  it  is  yet.  Many  are  not 
willing  in  all  simplicity  to  believe  the  Word  alone,  besides  it  they 
want  some  other  sign  of  God's  grace.  Some  want  God  to  bless  them 
in  worldly  affairs  before  believing  that  He  is  gracious  unto  them. 
Some  want  a  joyous  feeling  as  a  sign  of  their  conversion.  Some 
want  this,  some  that.  "■  Speak  the  word  only"  says  the  centurion. 
To  require  anything  beside  the  Word  is  altogether  wrong.  It  is  an 
offense  against  God.  If  an  honest  and  trustworthy  man  promises  a 
thing  to  you  and  you  say  that  his  word  is  not  enough,  he  must  give 
you  some  other  security  in  addition  to  it,  he  will  be  offended,  be- 
cause you  doubt  his  word.     Now  if  it  is  an  offense  against  an  honest 


122  ///.  Sunday  after  Ep'qiliany. 

man  to  ask  some  other  pledge  beside  his  word,  how  much  more  is  it 
offensive  to  God,  if  we  are  not  wilhng  in  all  simplicity  to  accept 
His  Word,  but  ask  some  other  security  beside  it  ?  Faith,  if  it  is 
the  right  faith,  builds  on  the  Word  and  on  the  Word  alone.  The 
centurion  relied  on  the  truth  and  power  of  Christ's  Word,  and  he 
wanted  nothing  more  to  rest  his  faith  on,  and  his  faith  the  Lord 
praised  highly,  saying  :  "  /  have  not  found  so  great  faith,  no,  not  in 
Israel.  And  I  say  unto  you.  That  many  shall  come  from  the  east 
and  west,  and  shall  sit  down  with  Abraham,  and  Isaac,  and  Jacob, 
tn  the  hingdom  of  heaven.  But  the  children  of  the  Tcingdom  shall  he 
cast  out  into  outer  darkness.''^ 

Why  are  the  children  of  the  kingdom,  the  Jews,  cast  out  and 
many  (xentiles  from  the  east  and  from  the  west  have  obtained  the 
kingdom  ?  The  Jews  are  cast  out,  because  they  would  not  believe 
the  AVord  of  the  Gospel,  but  required  a  sign,  and  many  that  were 
afar  off  sit  in  the  kingdom  having  like  faith  with  the  centurion. 
Those  sit  down  in  the  kingdom  who  have  one  faith  with  the  patri- 
archs. But  of  Abraham  St.  Paul  says  :  "  Abraham  believed  God, 
and  it  was  counted  unto  him  for  righteousness."  Paul  does  not 
say  :  Abraham  did  great  works,  or  Abraham  saw  and  felt  the  work 
of  God,  he  says  :  Abraham  believed  God,  believed  the  Word  which 
God  had  spoken  unto  him,  and  this  faith  was  counted  unto  him 
for  righteousness,  through  this  faith  he  was  justified  and  saved. 
If  the  simple  Word  of  Christ  is  not  sufficient  unto  us,  if  we  want 
something  above  and  beside  the  Word  before  we  will  believe,  that 
implies  that  we  do  not  believe,  but  doubt  His  Word ;  and  if  we  do 
not  believe  the  Word  of  Christ  we  are  lost;  for  He  says:.  "He  that 
believeth  not  the  Son,  shall  not  see  life ;  but  the  wrath  of  God 
abideth  on  him." 

Let  us  see  that  we  build  our  faith  and  hope  on  the  right  foun- 
dation, the  unchangeable  Word  of  the  unchangeable  God.  The 
foundation  of  the  apostles  and  prophets,  the  inspired  Word,  alone 
is  the  foundation  which  can  never  give  way,  and  which  can  not  de- 
ceive. Our  works  are  as  nothing,  our  feelings  and  experiences  more 
changeable  than  the  moon,  and  though  with  our  eyes  we  would  see 
an  hundred  siarns  from  heaven  and  with  our   ears    would    hear   the 


HI.  Sundaii  after  Epiphany.  133 

voices  of  the  angels,  all  this  could  not  be  so  sure  and  certain  unto 
us  as  the  Word.  To  this  Peter  testifies  when  writing  :  '•  We  have 
not  followed  cunningly  devised  fables,  when  we  made  known  unto 
you  the  power  and  coming  of  our  Lord  Jesus  Christ,  but  were  eye- 
witnesses of  his  majesty.  And  this  voice  which  came  from  heaven 
we  heard,  when  we  were  with  him  in  the  holy  mount.  We  have 
also  a  more  sure  word  of  prophecy ;  whereunto  ye  do  well  that  ye 
take  heed."  Here  Peter  testifies  that  he  and  the  other  apostles  did 
not  obtain  the  Gospel  by  hearsay,  but  that  they  themselves  saw  and 
heard  the  Lord's  glory,  but  that  the  word  of  prophecy  is  more  sure 
than  their  seeing  and  hearing.  The  Word  is  more  sure  than  the 
observations  of  our  senses.  Our  eyes  and  ears  may  deceive  us  that 
we  imagine  to  see  or  hear  a  thing  when  it  is  only  fancy,  but  the 
Word  can  not  deceive,  because  the  "holy  men  of  God  spake  as  they 
were  moved  by  the  Holy  Ghost."  This  Word  is  not  a  human,  not 
an  angelic  word,  it  is  God's  own  Word  proceeding  forth  from  the 
Holy  Ghost.  J^ow  if,  as  the  adage  runs,  my  heart  believes  what 
my  eyes  see,  much  more  shall  my  soul  believe  what    the  Word  says. 

Surely,  those  that  are  not  ready. in  all  simplicity  to  be- 
lieve the  Word,  but  want  other  surety  beside  it,  shall  not  see  the 
kingdom  of  God  ;  for  they  "  make  him  a  liar."  But  blessed  is  he 
that  receives  it  as  God's  Word;  for  truly,  God's  Word  must  be  a 
life-giving  and  saving  Word,  as  the  Lord  says  :  "I  have  not  spoken 
of  myself  ;  but  the  Father  which  sent  me,  he  gave  me  a  conimand- 
ment,  what  I  should  say,  and  what  I  should  speak.  And  I  know 
that  his  commandment' is  life  everlasting."  He  came  from  the 
bosom  of  the  Father  and  spake  what  the  Father  had  given  Him 
to  speak,  and  "I  know,"  He  says,  "that  His  commandment  is  life 
everlasting."  Every  one,  therefore,  that  has  and  holds  the  AVord 
of  Christ,*  has  life  everlasting  and  shall  not  come  into  condemnation. 

Do  you  want  to  believe  the  Word,  but  your  faith  is  weak  and 
you  are  troubled  with  doubts,  and  do  you  fear  you  might  be  cast 
out  ?  Learn  here  that  a  weak  faith  is  also  a  true  faith.  When  the 
Lord  says:  '' I  have  not  foimd  so  great  faith,'"  His  words  imply 
that  there  are  degrees  in  faith.  A  weak  faith  is  also  a  faith  and  it 
saves  as  well  as  a  strous:    faith.     It  is  the   merit  of    Christ    which 


124  ///.   Siinday  after  Epipliaiiy. 

justifies  before  God,  and  that  is  saving  faith  which  grasps  and  holds 
Christ's  merits.  The  treasure  remains  the  same,  whether  the  vessel 
holding  it  is  strong  or  weak.  Christ  remains  the  same  Savior, 
whether  He  is  held  with  a  strong  or  a  weak  hand. 

But  a  weak  vessel  is  more  easily  broken  than  the  strong. 
Therefore  we  should  not  rest  satisfied  to  remain  children  in  faith, 
but  we  should  strive  for  a  faith  like  that  of  the  centurion.  And  to 
grow  in  faith  we  should  diligently  occupy  ourselves  with  the  Word 
of  God  ;  for  "  faith  cometh  by  hearing,  and  hearing  by  the  Word  of 
God."  And  here  is  a  word  peculiarly  adapted  to  draw  us  unto  faith. 
This  centurion  was  a  Gentile  from  a  far  country,  and  the  Lord  says, 
'■'■tliat  many  shall  come  from  the  west,  and  shall  sit  down  in  the  king- 
Tcom  of  heaven.''''  We  too  are  descendants  of  a  people  which  went  to 
worship  dumb  idols,  and  we  dwell  in  a  far  western  land.  But  that 
shall  be  no  hindrance  to  our  entering  the  kingdom.  "Look  unto 
me,  and  be  ye  saved,  all  the  ends  of  the  earth,"  says  the  Lord.  From 
whatsoever  place  we  come,  if  we  do  but  continue  in  His  Word,  the 
door  shall  not  be  shut  against  us,  we  shall  surely  inherit  with  Abra- 
ham, Isaac,  and  Jacob.     Amen. 


IV.    SUNDAY   AKTER   EPIPHANY. 


And  when  he  -was  entered  into  a  ship,  his  disciples  followed  him.  And 
Tbehold,  there  arose  a  great  tempest  in  the  sea,  insomuch  that  the  ship  was 
covered  with  the  waves  :  but  he  was  asleep.  And  his  disciples  came  to 
him,  and  awoke  him,  saying.  Lord,  save  us :  we  perish.  And  he  saith  un- 
to them,  why  are  ye  fearful,  O  ye  of  little  faith  V  Then  he  arose,  and  re- 
buked the  wnnds  and  the  sea  ;  and  there  was  a  great  calm.  But  the  men 
marvelled,  saying,  What  manner  of  man  is  this,  that  even  the  winds  and 
the  sea  obey  him  !     Matth.  8,  23-27. 

In  His  last  discourse  with  His  disciples,  in  the  night  in  which 
He  was  betrayed,  the  Lord  said  unto  them  :  "  The  world  shall  re- 
joice: and  ye  shall  be  sorrowful."  The  world  lives  in  mirth  and 
gladness,  the  Christians  are  sorrowful.  When  the  ungodly  are  pros- 
perous, the  Christians  are  plagued.  So  it  has  been  ever  since  the 
fall  of  the  first  man.  Cain  exulted  to  shed  the  blood  of  his  brother  : 
Abel  had  to  yield  up  his  soul  under  the  blows  of  Cain.  Jacob  had 
to  depart  from  home  and  to  flee  for  his  life  with  nothing  but  a 
staff  :  Esau  was  prosperous  and  became  a  mighty  chieftain.  Joseph 
languished  in  a  pit  and  was  sold  into  slavery  :  his  wicked  brothers 
sat  down  to  eat  and  to  drink.  The  Egyptians  reveled  in  luxury: 
the  children  of  Israel  had  to  serve.  That  rich  man  clothed  himself 
in  purple  and  fine  linen  and  fared  sumptuously  every  day :  Lazarus 
lay  at  his  door  starving  and  full  of  sores.  Caiaphas  and  the  Phari- 
sees were  successful  in  accomplishing  their  design :  Christ  was 
nailed  to  the  cross.  So  it  is  unto  this  day.  The  wicked  rejoice  ; 
they  walk  in  pride,  in  highmindedness  ;  they  gratify  their  desires, 
they  live  in  the  enjoyment  of  sin  :  the  pious  are  plagued  every 
morning,  if  not  outwardly,  yet  spiritually. 

This  fact  that  the  Avicked  are  prosperous    while  the  pious  are 
plagued,  often  becomes  a  stone  of  stumbling  and  a  rock  of  offense 

(135) 


126  /  V.  Snnd((y  after  Epiphanii. 

both  to  the  workl  mid  to  the  Christians.  It  is  u  stone  of  stumbling 
to  the  world;  for  seeing  the  Mtflictions  of  the  pious,  the  wicked 
exult  over  them  and  say  in  their  hearts  :  Behold,  they  imagined  to 
possess  the  favor  of  God,  but  how  are  they  plagued  I  If  they  be 
the  beloved  of  God,  why  does  not  God  make  them  great  in  the  world, 
prosperous  and  happy  ?  And  the  wicked  will  conclude  that  the 
pious  are  deluded  people.  When  the  Christian  is  afflicted  and  sees 
the  wicked  fare  prosperously  he  too  is  tempted  to  think  as  Asaph 
says  in  the  73d  Psalm  :  "  I  was  envious  at  the  foolish,  when  I  saw  the 
prosperity  of  the  wicked.  They  are  not  in  trouble  as  other  men  ; 
neither  are  they  plagued  like  other  men."  When  a  Christian  in  his 
troubles  and  afflictions  sees  the  wicked  successful  and  prosperous, 
he  is  tempted  to  question,  whether  God  be  a  just  God  and  truly  his 
Father.  To  natural  reason  it  does  frequently  appear  as  though  the 
wicked  were  the  favorites  of  God,  because  they  are  prosperous,  and 
as  though  the  pious  were  accursed  of  God,  because  they  are  af- 
flicted. When  the  high  priests  and  Pharisees  succeeded  in  putting- 
Jesus  to  death,  it  certainly  did  appear,  as  though  they  were  the  sons 
of  God  and  Christ  the  rejected. 

But  we  should  always  remember  two  things  :  In  the  tirst  place, 
that  in  the  very  nature  of  things  it  can  not  be  otherwise  than  as  the 
Lord  says  :  ''The  world  shall  rejoice,  and  ye  shall  be  sorrowful.''  The 
wicked  do  not  care  what  is  right  and  what  wrong  before  God,  they 
live  after  the  desires  of  their  own  heart;  they  aim  to  make  as  much 
of  life  and  the  world  as  possible,  and  when  their  wishes  are  realized 
and  their  desires  gratified,  they  rejoice;  but  the  Christian  sets  him- 
self against  all  that  is  against  God,  and  because  the  flesh,  the  devil 
and  the  world  are  against  God,  no  one  can  be  a  Christian  without 
oppositions  to  meet  and  self-denials  to  undergo.  In  the  second 
place  we  should  always  consider  the  end.  To  Asaph  the  prosperity 
of  the  wicked  was  "painful,  until,"  he  says,  "I  went  into  the  sanc- 
tuary of  God ;  then  understood  I  their  end."  The  children  of  the 
world  travel  in  a  broad  way,  and  the  prince  of  this  world  provides 
them  pleasures  to  keep  them  in  that  way,  but  it  ends  in  destruction  : 
the  pious  travel  in  a  narrow  way,  but  it  ends  in  eternal  life.  It  is 
as  Abraham  said  to  that  rich  man  in  hell :    "Son,    remember   that 


IV.    Sunday  after    Epipliam).  127 

thou  in  thy  life-time  receivedst  thy  good  things,  and  likewise  Laza- 
rus evil  things :  but  now  he  is  comforted,  and  thou  art  tormented." 
"When  the  wicked  enjoy  pleasures  and  heap  up  treasures  the  evil  one 
is  only  securing  their  souls  in  his  net ;  but  to  His  Christians  the 
Lord  sends  afflictions  and  trials  to  keep  them  in  the  narrow  way  of 
faith.  It  is  better  to  meditate  on  the  usefulness  of  affliction  than 
to  be  offended  at  the  prosperity  of  the  wicked.     Let  me  yet  speak  of  : 

The  Great  Benefits  which  Affliction 
BRINGS   the  Christian. 

L     Affliction  uncovers  to  the   Christian    his    weaknesses   and 
the  dangers  besetting  him; 

II.     It  draws  him  closer  to  the  right  Helper. 


A  few  verses  before  this  (jospcl  we  read  of  a  scribe  who  said 
unto  the  Lord  :  '*  Master,  I  will  follow  thee  whithersoever  thou 
goest."  The  words  of  this  man  sound  well  enough,  but  his  heart 
was  not  right.  When  Jesus  began  to  preach  and  to  perform  mira- 
cles His  fame  was  sounded  abroad,  and  this  man  thought,  if  he 
would  associate  himself  with  Christ,  he  might  win  honors  and  great 
advantages.  But  the  Lord  knew  that  his  heart  was  set  on  worldly 
things  and  He  answered  accordingly:  ''The  foxes  have  holes,  and 
the  birds  of  the  air  have  nests  ;  but  the  Son  of  man  hath  not  where 
to  lay  his  head."  The  Lord  tells  him,  in  this  world  he  could  not 
expect  an  easy  life,  honors  and  emoluments  by  following  him,  he 
must  rather  be  prepared  to  endure  hardships  and  privations.  On 
another  occasion  the  Lord  expressed  th"^  same  in  clear  Avords  saying  : 
"If  any  man  will  come  after  me,  let  him  deny  himself,  and  take  up 
his  cross,  and  follow  me." 

Why  is  it  that  Christians  can  not  be  carried  to  heaven  on  beds 
of  ease  ?  Why  can  we  not  enter  the  kingdom  except  "through  much 
tribulation"?  Why  does  God  not  turn  all  affliction,  temptation, 
misfortune  and  whatever  may  cause  distress,  away  from  His  child- 
ren on  earth  ?     Why  does  God  lead  His  children  so  that  they  must 


138  IV.  Sundaii  after  Epipltanii. 

say  with  Asiiph :  "  All  the  day  long  have  I  been  plagned,  and 
chastened  every  morning  "  ?  I  answer :  Because  we  must  be  saved 
through  faith.  Every  one  that  would  be  saved  must  be  saved  through 
faith  in  Christ  alone.  Christ  alone  is  the  Savior,  and  only  that  man 
is  in  Christ  who  looks  to  Christ  alone,  who  depends  on  Christ  for 
everything  pertaining  to  his  salvation.  Hence  a  false  faith,  or  a  trust 
on  any  thing  besides  Christ,  does  not  only  not  save,  it  tends  to  de- 
stroy the  true  faith  in  Christ.  Therefore  the  Lord  leads  those  be- 
lieving in  Him  thi'ough  many  tribulations,  that  they  may  learn  the 
more  to  know  their  weaknesses  and  to  look  to  nothing  else  than  to 
Him  alone.  This  is  one  great  benefit  of  affliction,  it  manifests  to 
the  Christian,  whether  there  is  any  false  trust  in  him,  and  it  teaches 
him  the  right  trust.     This  is  here  exemplified  in  the  disciples. 

First  we  read  of  them :  "  And  when  he  was  entered  into  a  ship, 
his  disciples  followed  hi7n."  Unlike  the  scribe  spoken  of  before, 
the  disciples  made  no  mental  reservations.  They  followed  the  Lord, 
and  that  was  right.  If  they  had  not  followed  Him,  they  could  not 
have  been  His  disciples  at  all ;  but  they  did  not  regard  their  fol- 
lowing the  Lord  altogether  in  the  right  manner.  They  laid  too 
much  store  by  what  they  were  doing ;  for  later  they  once  said  unto 
the  Lord :  "  Behold,  we  have  forsaken  all,  and  followed  thee;  what 
shall  we  have  therefore  ? "  The  disciples  thought  they  had  earned 
a  reward  by  forsaking  all  and  following  Christ.  The  Lord,  indeed, 
loving  and  kind  as  He  is,  on  that  occasion  answered  them  :  "  Ye 
shall  sit  upon  twelve  thrones,  judging  the  twelve  tribes  of  Israel," 
but  that  was  promising  a  reward  of  grace  and  not  a  reward  of  mer- 
it ;  for  how  should  they  have  earned  this  high  honor  in  heaven  by 
following  Him  on  earth?  And  on  another  occasion  He  said  to 
them :  "  When  ye  shall  have  done  all  those  things  which  are  com- 
manded you,  say.  We  are  unprofitable  servants  :  we  have  done  that 
which  was  our  duty  to  do."  Laying  too  much  store  by  what  they 
were  doing  in  following  the  Lord,  the  disciples  stepped  into  that 
ship  ;  but  now  this  storm  arose,  and  not  a  common  storm,  but  such 
a  whirlwind  against  which  all  their  experience  in  boating  could 
help  them  nothing.  Despairing  of  escape  by  their  own  skill, 
they    appealed  to  the  Lord,  and    when    He    had  calmed   the  wind 


IV.  Sunday   after  Epiplianii.  129 

and  the  waves,  what  could  be  more  phiin  than  this   that  they  were 
not  doing  Him  a  favor,  but  He  was  doing  them  a  favor. 

-  If  we  have  followed  the  Lord,  if  we  have  made  sacrifices  for 
Christ  and,  perhaps  for  years,  have  served  Him  faithfully  and 
zealously,  then  the  thought  is  apt  to  arise  that  we  are  worthy  of 
and  deserve  the  Lord's  blessings,  and  that  we  should  be  spared  af- 
flictions. Such  thoughts  are  darts  which  Satan  slyly  shoots  into 
the  mind,  and  they  are  dangerous  thoughts.  So  soon  as  we  think 
that  we  deserve  good  at  the  hands  of  God,  because  we  have  so  faith- 
fully served  Him,  then  our  trust  stands  no  more  on  Christ  alone, 
but  on  our  merit  and  worthiness.  The  man  who  thinks  himself 
worthy  of  God's  blessings,  because  of  something  which  he  has  done, 
or  is  doing,  has  already  fallen  from  grace  ;  for  such  an  one  does  no 
more  regard  his  good  works  as  "  filthy  rags,"  he  counts  them  some- 
thing valuable  before  God.  Now  this  alone  is  the  right  and 
saving  faith,  that  nothing  is  of  value  before  God  save  only  the  blood 
and  death  of  Jesus  Christ.  And  what  shall  God  do  to  preserve 
His  children  in  this  humble  faith  when  they  are  in  danger  of  be- 
coming proud  of  their  many  good  works  ?  Why  God  must  humble 
them  and  show  them  what  they  deserve,  namely  chastisement  alone. 
Yes,  the  heart  is  so  apt  to  think,  because  we  serve  Him  so  diligent- 
ly God  ought  to  crown  us  with  blessings,  and  great  mercy  it  is,  if 
God  teaches  us  by  afflictions  that  of  ourselves  we  have  no  worthi- 
ness before  Him,  but  must  seek  our  worthiness  in  Jesus  alone. 

Yet  another  weakness,  or  fault  of  the  disciples'  faith  was  mani- 
fested by  their  temptation  on  the  sea.  On  that  day  the  Lord  had 
performed  many  miracles  and  if  one  would  have  asked  the  disciples, 
when  in  the  evening  they  entered  the  ship,  whether  they  believed 
in  the  Lord,  they  doubtless  would  have  answered :  How  could  we 
otherwise  than  believe  after  witnessing  so  many  wonderful  works 
this  very  day.  They,  doubtless,  thought  their  faith  great,  their 
confidence  strong,  yet  when  the  test  came  they  wavered  and  were 
terrified,  and  the  Lord  says  to  them  :  "  0  ye  of  little  faith.''  How 
shall  we  account  for  this  ?  0  I  when  they  started  from  the  shore 
the  air  was  quiet,  the  w^ater  smooth,  the  ship  good.  Then  it  was 
easy  to  be  confident ;  for  what  danger  could   there   be   in    crossing 


130  IV.  Suiidaij    after  Epiphanji. 

that  little  kike  ':'  Buc  their  contideiice  stood  more  iu  the  weather 
than  in  the  Lord,  and  when  the  weather  changed  their  confidence 
changed  ;  it  was  gone  in  a  moment.  If  their  confidence  had  stood 
so  fully,  freely,  firmly  in  the  Lord  as  it  ought  to  have,  that  tempest 
could  not  have  overthrown  it ;  they  would  have  stood  up  boldly 
thinking :  This  ship  can  not  sink  ;  let  the  wind,  the  waves  and  all 
the  evil  spirits  under  heaven  try  their  utmost ;  for  in  this  ship  is 
the  Lord  and  it  must  and  will  float. 

When  everything  goes  on  smoothly,  then  it  is  easy  for  the 
Christian  to  be  confident.  And  yet  good  days  are  the  most  danger- 
ous time  for  the  Christian.  When  he  fares  well  in  worldly  things, 
when  Satan  is  not  threatening  him  with  the  law  and  divine  justice, 
when  he  has  peace  and  is  not  called  on  to  stand  in  controversy  for 
the  truth,  then  the  heart  which  is  ''deceitful  above  all  things"  Avill 
lead  him  to  think,  that  all  is  well  with  him,  that  the  Lord's  favor 
is  resting  upon  him  and  he  is  in  no  danger.  And  why  does  he 
think  so  ?  If  not  exclusively  yet  largely  because  of  the  peace  and 
welfare  which  he  is  enjoying.  But  that  is  a  false  trust ;  for  our 
trust  is  not  to  be  in  the  welfare  which  we  enjoy,  but  in  the  living- 
God.  So  the  heart  is.  When  God  blesses  us  the  heart  is  quick  to 
trust  in  those  blessings  and  to  be  lifted  up  because  of  them.  King 
David  also  experienced  this  for  in  the  oOtli  Psalm  he  says  :  "  In  my 
prosperity  I  said,  I  shall  never  be  moved."  David's  prosperity 
made  him  confident,  but  his  trust  was  not  altogether  right ;  it  stood 
too  much  in  his  prosperity ;  therefore  the  Lord  sent  him  tribula- 
tions to  teach  him  this  ;  for  in  the  following  verse  he  adds  :  "Thou 
didst  hide  thy  face,  and  I  was  troubled."  In  good  days  without 
affliction  we  are  in  strong  temptation  to  think  that  all  is  well  with 
us,  and  that  is  an  evil  and  a  dangerous  thought.  If  the  watchman 
on  a  ship  thinks  all  is  well,  there  is  no  danger,  he  will  relax  his 
watchfulness,  he  will  sit  down  and  by  and  by  he  will  go  to  sleep, 
and  before  he  is  fully  aware  of  it  the  ship  may  be  wrecked  or  taken 
by  pirates.  So  it  was  with  the  bishop  of  Laodicea.  When  he  en- 
joyed peace  and  quietude  he  said  within  himself:  "I  am  rich,  and 
increased  with  goods,  and  have  need  of  nothing."  In  good  days  he 
began  to  put  his  trnst  in  himself  and  thereby  he  lost  the  true  faith 


/r.  Sunday   after  Epiplmmj.  131 

before  knowing  it;  for  the  Lord  counsels  liini :  "Anoint  thine  eyes 
with  eye-salve,  that  thou  niayst  see."  There  is  not  a  more  daliger- 
ous  thought  for  the  Christian  than  this  that  all  is  well  with  him, 
and  this  is  one  great  benefit  which  affliction  brings  that  it  awakens 
the  soul  out  of  this  dream  of  security.  When  temporal  misfortune 
comes,  or  that  Koaring  Lion  seeks  to  drag  our  souls  to  despair  by 
holding  up  to  us  our  sins  and  the  curses  of  the  law ;  when  Ave  must 
go  down  to  our  knees  seeking  light  and  comfort,  yes,  that  is  a  reme- 
dy for  spiritual  sleepiness,  security  and  pride.  This  great  benefit 
of  affliction  was  well  known  to  Paul  and  beautifully  does  he  speak 
of  it  in  2  Cor.  chap.  VI. :  "Lest  I  should  be  exalted  above  measure 
there  was  given  to  me  a  thorn  in  the  fiesh,"  and  when  i*aul  prayed 
that  this  thorn  in  the  flesh  be  taken  from  him  the  Lord  answered  :. 
"  My  grace  is  sufflcient  for  thee ;  for  my  strength  is  made  perfect 
in  weakness."  Affliction  teaches  us  to  know  how  helpless  we  are, 
it  humbles  us  and  draws  m  to  look  to  the  Lord  for  lielp  and  strength. 


IL 


By  uncovering  to  him  his  weaknesses,  dangers  and  helplesness, 
affliction  draws  the  Christian  to  the  only  one  true  fountain  of  help 
and  comfort,  the  living  God.  It  causes  us  to  say :  "  Thy  face, 
Lord,  will  I  seek,"  and  it  teaches  us  to  pray  "in  spirit  and  in  truth." 
When  the  waves  began  to  cover  the  ship  the  disciples  hurried  to  the 
Lord  "  and  awoke  him,  saying,  Lord,  save  tis;  we  perish.^'  At  other 
times  the  disciples  also  prayed,  but  in  all  the  Gospels  we  do  not  read 
that  they  uttered  another  prayer  like  this.  The  prayer  is  not  long,  it 
is  very  short ;  and  why  ?  Why,  because  they  were  in  too  much  earnest 
about  it  to  make  it  long.  It  was  the  cry  of  men  in  the  jaws  of 
death.  In  this  prayer  was  no  hypocrisy,  no  babbling,  no  empty 
repetition  of  words ;  it  was  a  wholesouled  prayer  ;  their  heart  cried 
unto  the  Lord  as  the  only  One  from  whom  they  could  yet  hope 
deliverance. 

We  Christians  pray  daily,  but  how  are  our  prayers  when  there 
is  nothing  special  oppressing  or  distressing  us  ?      Is  it  not  so,  when 


132  TV.  Sunday  after   Epiphany. 

we  see  or  feel  nothing  special  to  pray  for,  that  our  prayers  are  often 
cold,  lukewarm,  lifeless,  without  the  right  spirit  and  fervency  ? 
But  when  the  cross  bears  hard  on  our  shoulders  then  there  is  life  in 
our  praying,  then  the  heart  and  soul  is  in  it.  That  storm  taught 
the  disciples  to  pray,  and  so  the  prophet  Isaiah  says  in  general  of 
affliction  :  "  Lord,  in  trouble  have  they  visited  thee  ;  they  poured 
out  a  prayer  when  thy  chastening  was  upon  them,"  and  by  Hosea 
the  Lord  says  of  Israel :  "  I  will  go  and  return  to  my  place,  till  they 
acknowledge  their  offense,  and  seek  my  face  :  in  their  affliction  they 
will  seek  me  early." 

When-  the  disciples  had  awakened  Jesus  He  sharply  rebuked 
them  for  their  anxiety  saying:  "  Why  are  ye  fearful,  0  ye  of  little 
faith  f "  This  their  littleness  of  faith  the  Lord  put  to  shame 
thoroughly  ;  for  "  He  arose,  and  rebuked  the  ivind  and  the  sea  ;  and 
there  loas  a  great  calm.''  It  does  sometimes  occur  that  there  is  a 
sudden  lull  in  the  storm,  but  the  waves  will  roll  on  and  subside 
very  gradually.  At  the  command  of  Jesus  both  the  wind  and  the 
sea  suddenly  became  calm  as  though  they  had  not  been  disturbed. 
Such  a  miracle  the  disciples  had  not  yet  witnessed  and  filled  with 
amazement  they  exclaimed  :  "  What  manner  of  man  is  this,  that 
even  the  winds  and  the  sea  obey  him.'''  On  that  ship  He  stood  among 
the  disciples  as  a  man  in  the  form  of  a  servant,  and  if  the  elements 
obeyed  Him  then  in  His  state  of  humiliation,  how  much  rather  are 
all  creatures  at  His  command  now,  since  He  is  exalted  to  the  right 
hand  of  the  Father  and  all  things  are  put  under  His  feet?  Should 
we  not  confide  in  Him  at  whose  command  the  winds  stop  blowing 
and  the  waves  cease  rolling  ?  All  creatures  obey  Grod,  doing  that 
for  which  He  has  made  them ;  man  only  is  so  perverse  that  he  will 
neither  trust  nor  obey  his  Maker.  Of  this  the  Lord  makes  bitter 
complaint  by  the  prophet  Jeremiah  saying  :  "  Fear  ye  not  me  ?  will 
ye  not  tremble  at  my  presence,  which  have  placed  the  sand  for  the 
bound  of  the  sea  by  a  perpetual  decree,  that  it  cannot  pass  it :  and 
though  the  waves  thereof  toss  themselves,  yet  can  they  not  prevail ; 
though  they  roar,  yet  can  they  not  pass  over  it  ?  But  this  people 
hath  h  revolting  and  a  rebellious  heart."  The  sands  of  the  seashore 
and  the  waves  of  the  ocean  obey  His  decree,  but  where  is  the  obedi- 


IV.  Sunday   after  Einpliany.  133 

ence  of  man?  All  creatures  do  that  for  which  God  intended  them. 
Us  He  created  that  we  should  honor  Him  with  our  heart's  trust 
and  confidence,  and  why  do  Ave  not  confide  in  Him  ?  Is  He  not 
worthy  of  our  confidence?  Is  He  not  able  to  deliver  and  to  save? 
However  weather-beaten  and  tempest-tossed  our  bark  may  be,  if  the 
Lord  says,  it  shall  float  it  must  float.  He  is  at  all  times  able  to 
make  good  His  word  which  He  spake  by  the  prophet  saying : 
"  When  thou  passest  through  the  Avaters,  I  will  be  Avith  thee ;  and 
through  the  rivers,  they  shall  not  overflow  thee."  Did  He  never 
bring  you  light  and  comfort  at  the  time  Avhen  the  waters  of  afflic- 
tion came  in  unto  your  soul  and  threatened  to  overwhelm  you  ? 
Nestle  to  His  bosom  and  He  Avill  be  your  helper  again. 

But  bide  His  time.  On  the  ship  He  waited  until  the  storm  was 
at  its  height  and  hope  seemed  lost.  If  He  had  helped  sooner  the 
disciples  would  not  have  reaped  half  the  benefit  from  it.  Affliction 
has  its  time  and  the  help  must  come  in  the  nick  of  time,  if  it  is  to 
be  fully  appreciated.  The  Lord  knows,  how  high  the  storm  must 
rise  and  hoAv  long  it  must  last  to  purify  the  atmosphere.  To  the 
church  at  Smyrna  the  Lord  commanded  John  to  Avrite :  "  I  know 
thy  Avorks,  and  tribulation,  and  poverty.  Fear  none  of  those  things 
which  thou  shalt  suffer.  Behold,  the  devil  shall  cast  some  of  you 
into  prison,  that  ye  may  be  tried ;  and  ye  shall  have  tribulation  ten 
days.  Be  thou  faithful  unto  death  and  I  will  give  thee  a  croAvn  of 
life."  God  knoAvs  your  ailing  and  He  also  knoAvs  hoAv  long  the  dis- 
tress must  last.  Let  Him  number  the  days  and  if  they  multiply 
strike  up  the  tune 

God  liveth  still ! 

Soul,  despair  not,  fear  no  ill  ! 

Be  thy  life,  until  its  ending, 

Full  of  thorns,  of  grief  or  need, 
God,  in  love  the  trial  sending, 

Thus  His  child  would  heavenward  lead. 
For  this  life's  long  night  of  sadness 
He  Avill  give  thee  peace  and  gladness. 
Wherefore,  then,  my  soul,  despair? 
God  still  lives,  who  heareth  prayer. 


134  IV.  Snnda//   after  Epiphdnij. 

This  life  is,  indeed,  like  nnto  a  sea  over  which  we  are  sailing. 
What  therefore  should  be  our  first  care  ?  Why  certainly,  that  we 
have  the  right  man  at  the  helm.  What  matters  it,  though  we  see 
others  sailing  along  in  smooth  waters,  with  towering  masts  and  wide- . 
spread  sails,  but  with  the  evil  one  at  the  helm,  steering  them  to  the 
Avhirlpool  of  destruction  I  What  matters  it,  if  our  craft  be  small, 
rickety,  storm-beaten  and  wave-tossed,  if  Jesus  is  at  the  helm  ! 
If  He  is  at  the  helm  no  storm  will  destroy,  no  rock  will  wreck  our 
craft,  but  He  will  steer  it  safely  to  the  haven  of  rest.  Let  us  make 
Him  our  helmsman,  and  content  our  souls  with  His  steerino-.     Amen . 


V.  suis:l»ay  after  epiphaky. 


Text  :  Another  parable  put  lie  forth  unto  them,  saying,  The  kingdom 
of  heaven  is  likened  unto  a  man  which  sowed  good  seed  in  his  field :  but 
while  men  slept,  his  enemy  came  and  sowed  tares  among  the  wheat,  and 
went  his  way.  But  when  the  blade  was  sprung  up,  and  brought  forth 
fruit,  then  appeared  the  tares  also.  So  the  servants  of  the  householder 
came  and  said  unto  him,  Sir,  didst  not  thou  sow  good  seed  in  thy  field  V 
from  whence  then  hath  it  tares?  He  said  unto  them,  An  enemy  hath  done 
this.  The  servants  said  unto  him,  Wilt  thou  then  that  we  go  and  gather 
them  up  '?  But  he  said.  Nay;  lest  Avhile  ye  gather  up  the  tares,  ye  root  up 
also  the  wheat  with  them.  Let'  both  grow  together  until  the  harvest :  and 
in  the  time  of  harvest  I  will  say  to  the  reapers,  Gather  ye  together  first  the 
tares,  and  bind  them  in  bundles  to  burn  them:  but  gather  the  wheat  into 
my  barn.     Matth.  13,  24-30. 

In  the  third  article  of  the  Apostles'  Creed  Ave  confess  :  "  I  be- 
lieve a  Holy  Christian  Church,  the  Communion  of  Saints."  The 
church  of  Jesus  Christ  upon  earth  is  the  communion  of  saints,  the 
whole  number  of  those  who  are  justified  from  sin  through  faith  in 
Jesus  Christ,  whose  transgressions  are  no  more  imputed  unto  them 
and  who,  dressed  in  the  robe  of  Christ,  are  saints  in  the  sight  of  God, 
as  though  they  had  never  sinned.  So  Paul  describes  the  church 
when  he  writes  to  the  Ephesians  :  "  Christ  loved  the  church,  and 
gave  himself  for  it ;  that  he  might  sanctify  and  cleanse  it  with  the 
washing  of  water  by  the  word,  that  he  might  present  it  to  himself 
a  glorious  church,  not  having  spot,  or  wrinkle,  or  any  such  thing; 
but  that  it  should  be  holy  and  without  blemish.''  The  church  is 
the  company  of  those  who  are  born  again  of  water  and  of  the  Spirit 
and  who,  cleansed  by  the  blood  of  Christ,  are  clean  in  the  sight  of 
God.  The  church  of  Jesus  Christ  therefore  is  invisible.  The  grace 
of  God  is  invisible,  faith  is  invisible,  the  forgiveness  of  sin  is  invis- 
ible, invisible  is  the  righteousness  of  Christ  Avith  which  the  church 
is  adorned. 

(i:55) 


136  V,  Sunday  after  Epiphany. 

While  the  true  believers  alone  are  the  church  in  the  sight  of 
God,  in  the  sight  of  men  such  also  are  comprised  in  the  community 
of  the  church  who  are  not  Christians  at  heart.  Hence  we  are  ac- 
customed to  distinguish  between  the  visible  and  the  invisible  church. 
To  the  visible  church  all  those  belong  who  are  church  members  as 
distinguished  only  from  those  who  make  no  profession  of  religion, 
but  who  frankly  say  that  they  belong  to  the  "  big  church,"  that  is, 
to  the  world.  Christ  once  compared  the  church  with  a  net,  en- 
closing fishes  good  and  bad.  Now  the  invisible  church  comprises 
only  the  good  fishes  to  the  exclusion  of  the  bad,  but  the  visible 
church  comprises  every  thing  that  is  in  the  net,  good  and  bad.  To 
the  visible  church  belong  also  hypocrites  and  wicked  persons,  all 
who  have  their  names  on  some  church  roll. 

This  fact  that  the  net  of  the  church  encloses  also  bad  fishes 
many  make  a  stumbling  block  unto  themselves.  In  all  ages  the 
enemies  of  the  Gospel  have  made  it  an  occasion  to  decry  the  church. 
If  a  professing  Christian  becomes  guilty  of  a  crime  many  reporters 
of  newspapers  will  be  sure  to  make  a  parade  of  the  fact  that  he  was 
a  church  member,  and  generally  this  is  intended  to  be  a  fling  at  the 
church,  as  much  as  to  say  that  church  members  are  no  better  than 
others.  The  same  fact  is  often  used  by  men  of  the  world  to  argue, 
they  could  not  see  that  it  Avould  make  much  difference,  whether  a 
person  belonged  to  the  church  or  not,  because  there  were  some  good 
people  outside  of  the  church  and  some  bad  people  inside  of  it. 
People  who  argue  in  this  way  do  not  know  or  do  not  consider  that 
the  essence  of  Christianity  is  not  in  being  good.  It  is  a  fundamen- 
tal tenet  of  the  Christian  doctrine  that  no  man  can  be  saved  by  his 
own  goodness.  It  is  not  enough  to  be  a  good  man  or  a  virtuous 
woman,  but  in  order  to  be  saved  a  man  must  be  born  again  of  water 
and  of  the  Spirit.  He  must  be  a  Christian  confessing  Christ  before 
men ;  for  of  those  who  do  not  confess  Him  the  Lord  declares  that 
He  will  also  not  confess  them.  Neither  should  we  overlook  the 
fact  that  it  was  not  at  all  the  intention  of  Jesus  Christ  to  establish 
such  a  church  which  would  comprise  no  hypocrites  in  its  outward 
community.  Of  His  own  twelve  disciples  He  said  :  "Have  not  I 
chosen  you  twelve,  and  one  of  you    is   a   devil?"      And   in    many 


V.  Sunday  after  Epipliany.  137 

parables  did  He  represent  His  church  as  a  mixed  community.     One 
of  these  is  contained  in  the  text  read.     Let  us  accordingly  consider  : 

The  Parable  of  Tares  among  the  Wheat. 
The  parable  sets  before  us  : 

I.     The  mixture  of  wheat  and  tares;  ■ 
II.     The  treatment  to  be  given  the  tares ; 
III.     The  separation  of  Avheat  and  tares. 

I. 

This  highly  instructive  parable  follows  immediately  after  that 
of  the  sower  who  while  sowing  his  seed  found  fourfold  soil.  In  the 
parable  of  the  sower  the  seed  is  the  Word  of  God,  and  it  exhorts 
unto  the  right  hearing  of  God's  Word,  but  this  parable  treats  of 
the  nature  of  Christ's  church  as  it  appears  visibly  on  earth.  Here 
therefore  the  seed  does  not  mean  the  AVord  of  God,  but  the  good 
seed  are  those  who  are  born  again  of  that  incorruptible  seed,  the 
Word  of  truth.  AVe  read  :  "  Another  2)ar able  put  lie  forth  unto  them, 
saying,  The  kingdom  of  heaven  is  likened  unto  a  man  which  soived 
good  seed  in  his  field  :  but  while  men  slept,  his  enemy  came  and  soiued 
tares  among  the  wheat,  and  ivent  his  wayT  Here  it  might  seem  to 
us,  that  the  good  seed  meant  the  Word  of  God,  but  we  must  not  ex- 
plain the  Scriptures  according  to  our  own  understanding,  or  we 
will  often  err.  We  must  always  bear  in  mind. the  principle  which 
the  apostle  lays  down,  when  he  says  :  "  No  prophecy  of  the  scripture 
is  of  any  private  interpretation,"  and  we  must  always  let  the  Scrip- 
tures explain  themselves.  Now  when  the  multitudes  had  departed 
the  disciples  asked  .Jesus  for  an  explanation  of  this  parable  and  He 
gave  it  to  them  saying :  "  He  that  soweth  the  good  seed  is  the  Son 
of  man  ;  the  field  is  the  Avorld  ;  the  good  seed  are  the  children  of 
the  kingdom  ;  but  the  tares  are  the  children  of  the  wicked  one ;  the 
enemy  that  sowed  tlfem  is  the  devil."  The  good  seed  in  this  para- 
ble are  the  true  Christians,  the  tares  are  the  hypocrites  and  sham 
Christians  in  the  church,  all  who  bear  the  Christian  name,  but  at 
heart  are  not  believers. 


138  V.  Sunday  after  EpiphaDji. 

By  His  JSpirit  Jesus  Christ  gathers  u  church  on  earth  and  those 
whom  Christ  gathers  are  all  a  good  seed,  Christians  indeed.  Find- 
ing this  excellent  wheatfield  in  the  midst  of  his  own  domains  the 
devil  hates  the  very  sight  of  it  and  he  calculates,  if  he  will  let  that 
seed  grow  unmolested  it  will  not  only  bring  abundant  grain,  but  it 
will  also  spread  and  will  encroach  mightily  on  his  kingdom. 
Therefore  he  tries  to  prevent  the  enlarging  of  that  wheatfield  by 
hindering  missions  and  striving  to  keep  people  away  from  the 
church.  But  the  enemy  has  a  slyer  device  in  aiming  to  spoil  the 
wheatfield  itself,  and  he  goes  about  it  artfully.  He  is  on  the  sly 
watching  till  the  Cnristians  fall  to  slumbering,  then  he  sows  his 
tares  managing  to  get  such  into  the  community  of  the  church  who 
are  his  dupes  or  his  willing  servants.  Christ  sows  only  good  seed, 
but  the  field  becomes  mixed  in  this  way  that  the  enemy  brings  in 
his  tares,  and  not  infrequently  he  also  succeds  in  corrupting  a  good 
stalk  of  wheat  that  it  degenerates  into  a  noxious  plant.  The  tares 
are  not  of  Christ,  they  are  of  the  devil,  neither  are  they  wheat,  al- 
though they  are  among  the  wheat. 

Sly  as  he  is  the  enemy  has  his  good  reasons  for  laboi'ing  to  get 
his  tares  into  Christ's  field.  He  knows  full  well  that  tares  in  the 
woodland  or  at  the  roadside  will  not  be  half  as  harmful  as  in  among 
the  wheat.  The  devil  does  foster  his  weeds  in  the  waste  places  of 
heathendom  and  the  Avorld,  but  he  is  eager  to  get  them  into  the 
Avheatfield  of  the  church  and  how  does  he  exult,  if  here  and  there 
he  succeeds  in  getting  so  many  weeds  in  that  they  crowd  the  wheat, 
choke  much  of  it  and  spoil  the  crop.  If  a  general  besieging  a  city 
can  manage  to  get  some  of  his  men  into  the  citadel,  or  can  corrupt 
some  of  the  garrison  to  turn  traitors,  that  brings  him  greater  advan- 
tage than  planting  up  batteries.  There  have  been  those  who 
claimed  that  the  church  must  be  pure,  so  that  no  hypocrites  or 
wicked  persons  could  be  found  in  its  community,  but  such  a  church 
is  nowhere  on  earth  ;  for  where  Christ  gathers  a  church  Satan  will 
be  sure  to  scatter  tares  among  the  \^'heat.  The  visible  church  always 
nvas  a  mixed  community.  In  Noah's  church  was  the  mocker  Ham, 
in  Abraham's  church  the  scoffer  Ishmael,  in  Isaac's  church  the  des- 
piser  Esau,  in  Jacob's  church  the" ten  wicked  brothers.     Under  the 


T'.  Sunday  after  Epiphany.  139 

Old  Covenant  the  people  of  Israel  were  the  visible  church,  but  often 
the  idolaters  and  the  wicked  predominated  and  the  true  worshipers 
were  a  mere  remnant  like  a  lodge  in  a  garden  of  cucumbers.  In 
the  church  of  the  apostles  was  Simon  Magus  and  many  others  of 
whom  John  complains  writing:  "They  went  out  from  us,  but  they 
were  not  of  us  :  for  if  they  had  been  of  us  they  would  have  con- 
tinued with  us  :  but  they  went  out,  that  they  might  be  made  mani- 
fest that  they  were  not  all  of  us."  If  even  in  the  days  of  the  apos- 
tles the  church  was  a  mixed  body  we  may  not  wonder  that  it  is  now 
so  full  of  weeds.  And  it  will  always  remain  a  mixed  body.  The 
notions  of  Millenarians  that  the  saints,  separated  from  the  wicked, 
should  yet  rule  on  earth  for  a  thousand  years,  are  only  dreams ;  for 
here  the  Lord  says  that  both  wheat  and  tares  should  grow  together 
until  the  harvest.  Surely,  no  man  has  reason  to  be  offended,  when 
he  sees  some  tares  in  the  wheattield  of  Christ ;  for  Christ  Himself 
said,  so  it  would  be. 

II. 

What  is  to  be  done  with  the  tares  among  the  wheat  ?  When 
the  householder  had  told  the  servants,  whence  the  tares  came,  ^'tlie 
servants  said  unto  him,  Wilt  thou  then  that  ive  go  and  gather  them 
U2)f  But  lie  said,  Nay:  lest  while  ye  gather  np  the  tares,  ye  root  up 
also  the  wheat  with  them.  Let  hotTi  grow  together  until  the  harvest.^' 
The  householder  forbade  the  servants  to  root  up  the  tares.  Should 
then  the  tares  be  allowed  to  grow  unhindered  and  should  nothing 
be  done  to  keep  them  down  or  to  rid  the  wheatfield  of  them  ?  These 
words  are  sometimes  quoted  to  justify  laxity  (-f  church  practice, 
but  that  this  is  a  wrong  application  of  the  words  is  very  evident. 
To  Titus  Paul  wrote  :  "  Rebuke  them  sharply,  that  they  may  be 
sound  in  the  faith,"  and  concerning  the  man  guilty  of  incest  the 
same  apostle  wi'ote  to  the  Corinthians  :  "'  Put  away  from  amojig 
yourselves  that  wicked  person." 

The  church  is  commanded  to  exercise  discipline  both  in  doctrine 
and  practice,  and  this  duty  of  the  church  is  established  by  this  para- 
ble. It  says  :  "  While  men  slept,  his  enemy  came  and  sowed  tares 
among  the  wheat."'    That  farmer  is  not  a  wise  man  who  will  be  sleep- 


140  V.  Sunday  after  Ejnpluuiy. 

ing  while  the  servants  are  gathering  up  the  seed  wheat.  Choosing- 
the  seed  is  a  work  of  such  far  reaching  consequences  that  a  prudent 
planter  will  be  Avide  awake  and  will  exercise  care  that  no  weeds  are 
mixed  with  the  wheat.  The  church  is  not  to  slumber,  it  is  to  watch 
that  the  enemy  may  not  be  granted  an  opportunity  to  sow  weeds  among 
the  wheat.  If  the  church  carelessly  receives  those  into  its  com- 
munity who  are  not  Christians  and  do  not  actually  Avant  to  be 
Christians,  it  is  like  a  planter  who  knowingly  takes  a  handful  of 
cheat  and  throws,  it  into  the  wheat.  The  doors  of  the  church  are  of 
course  to  be  open  to  all  men.  A  person's  standing  or  past  life  is  to 
be  no  bar  to  his  reception  into  the  church.  Christ  did  not  reject^ 
He  received  the  malefactor  on  the  cross  who  had  been  a  robber. 
But  the  church  is  to  be  careful  to  receive  only  those  who  repent  of 
sin  and  Avho  want  to  follow  Christ.  The  church  heartily  desires 
that  all  men  should  repent  and  should  come  to  the  saving  knowledge 
of  the  truth,  but  into  its  own  fellowship  the  church  should  receive 
only  those  of  whom  it  is  to  be  assumed  according  to  charity  that 
they  do  repent  of  their  sins  and  truly  want  to  be  Christians.  '  The 
Church  is  to  receive  all  penitent,  but  no  impenitent  sinners. 

0  that  the  church  of  to-day  would  awaken  to  realize  this  duty  I 
The  tendency  of  the  age  is  to  laxity.  Everywhere  those  preachers 
are  most  in  demand  who  will  draw  the  masses  and  will  increase  the 
membership  two  or  threefold.  With  many  the  foremost  object  is 
to  gain  numbers,  and  whether  they  are  wheat  or  weeds  is  with  them 
a  secondary  consideration.  That  is  a  zeal  for  the  church  "but  not 
according  to  knowledge,"  and  it  does  much  harm  to  the  cause  of 
Christ.  The  more  weeds  in  a  wheatfield,  the  worse  for  the  fiekL 
The  more  hypocrites  and  non-Christians  in  a  church,  the  worse  for 
that  church.  Better  a  two  acre  field  with  few  weeds,  than  a  ten 
acre  field  with  only  one  fourth  wheat,  and  that  crowded  by  the 
thorns  and  prevented  from  bringing  grain  in  so  prolific  a  measure 
as  it  otherwise  would. 

If  the  church  is  to  watch  that  the  enemy  bring  not  his  tares  in 
it  is  also  not  to  be  unconcerned  about  those  tares  which  are  found  in 
the  wheat.  The  parable  says  :  "When  the  Made  was  sprung  up,  and 
brought  forth  fruit,  then  appeared  the  tares  also.     So  the  servants  of 


V.  Sundai/  after  Epiphany.  141 

the  houselwlder  came  and  said  unto  him,  Sir,  didst  not  thou  sow  good 
seed  in  thy  field?  from  whence  then  hath  it  tares  f     And  again  they 
say :  "  Wilt  thou  then  that  we  go  a?id  gather  them  up  ?"     Seeing  the 
tares  in  the  wheatfield  of  their  master  those  servants  did  not  pass  it 
by  paying  no  attention  to  it,  neither  did  they  say :  It  makes  no  dif- 
ference, just  let  it  go  so,  and   make  no    disturbance  about  it ;    they 
hated  to  see  those  weeds  crowding  the   vvheat  of   their  master   and 
they  were  so  solicitous  about  it  as  to  come  and   take   counsel   witli 
their  master,  how  to  remedy  this  evil.     The  church,  and  first  of  all 
its  ministers  and  officers,  are  not  to  be    unconcerned   lookers-on,    if 
sins  increase  and  the  wicked  are   multiplied    in    the   church,    they 
are  to  be  solicitous  about  it  and   are   to   take   counsel    with  their 
Master  what  to  do.     And  in  this  case  the  instructions  of  the  Master 
are  very  clear  ;  for  thus  He  says,  Matth.  18  :  "If  thy  brother  shall 
trespass  against  thee,    go  and  tell   him  his  fault    between  thee  and 
him  alone :  if  he  shall  hear  thee  thou  hast  gained  thy  brother.    But 
if  he  will  not  hear  thee,  then  take  with  thee  one  or  two  more,   that 
in  the  mouth  of  two  or  three  witnesses  every   word  may  be   estab- 
lished.    And   if   he   shall   neglect  to   hear  them,    tell  it  unto   the 
church  :  but  if  he  neglect  to  hear  the  church,  let  him  be  unto  thee 
as  an  heathen  man  and  a  publican."      The  church  is  to  rebuke  sin 
and  manifest  sinners  who  will  not  repent  are  to  be  cut  off  from   its 
fellowship.    There  are  those  who  regard  church  discipline  harmful, 
because  it  would  diminish  the  membership,  and  they   consider   not 
that  cutting  out  weeds  is  not    diminishing  the    wheat.     A  prudent 
farmer  will  tell  his  servants  :  We  must  by   all   means   save   every 
stalk  of  wheat,  for  it  will  make  noble  grain,  but  what  we  can  do  to 
get  out  those  thorns  and  thistles  without  damaging  the   wheat  we 
must  do,  because  they  are  doing  harm  there.     Weeds  there  will  al- 
ways be  v/hile  the  world  stands,  but  better  they  are  at  the  roadside 
than  among  the  wheat. 

What  then  does  it  mean  that  the  Lord  here  forebade  the  ser- 
vants to  root  up  the  tares  ?  On  this  the  Lord  has  not  left  us  in  the 
dark.  In  His  explanation  of  the  parable  He  says  :  "  The  field  is 
the  world."  If  the  Lord  had  said  :  The  field  is  the  church,  then 
it  would  mean   that  the   tares   should  be   allowed  to   thrive  in  the 


1-153  r.  Siuuldi/  f(ftm'  EpiphHini. 

community  of  the  cliurch,  but  the  master  prohibits  the  servants 
only  from  rooting  the  tares  out  of  the  lield  of  the  world.  The 
Christian  church  has  the  authority  to  exclude  nuuiifest  and  impeni- 
tent sinners  from  its  communion,  but  it  has  no  authority  to  put 
them  to  death.  The  church  has  the  power  of  the  Word,  but  not 
the  power  of  the  sword.  The  church  can  refuse  fellowship  to  im- 
penitent sinners;  it  can  tell  them  that  they  are  under  the  wrath  of 
God  and  forever  lost  unless  they  repent,  and  to  do  this  is  the  sacred 
duty  of  the  church  ;  but  the  church  has  no  authority  and  no  right 
to  impose  any  kind  of  worldly  punishment  on  impenitent  sinners. 
Mohammed  commanded  that  his  religion  should  be  spread  by  the 
power  of  the  sword,  but  Jesus  Christ  forbade  His  church  the  use  of 
the  sword. 

His  reason  for  forbidding  the  rooting  up  of  the  tares  the  house- 
holder assigns  in  these  words  :  "Ze^V  while  tie  (jather  up  the  tares,  i/e 
root  up  alxo  the  wheat  with  them."  Whenever  and  wherever  the 
church  resorted  to  force  to  promote  its  object  it  did  only  harm  to 
the  wheat.  The  Moutanists  of  ancient  times  and  the  Anabaptists 
of  lleformation  times  undertook  to  exterminate  the  wicked  with  the 
sword  and  their  undertaking  ended  in  blood.  Rome  instituted  the 
Inquisition  to  convert  heretics  and  to  preserve  unity  of  the  faith, 
but  the  Inquisition  soon  went  to  rooting  up  the  wheat  and  by  it 
many  thousand  true  Christians  were  burned  at  the  stake  or  other- 
wise put  to  death.  So  history  abundantly  shows  that  it  was  by  no 
means  a  needless  thing  for  the  Lord  to  forbid  His  church  attempt- 
ing to  root  up  the  wicked  from  the  acre  of  the  world.  All  the 
church  can  do  is  to  remove  briers  from  her  own  held  and  set  them 
by  the  wayside. 

III. 

But  there  is  a  time  when  a  complete  separation  of  wheat  and 
tares  will  take  place.  Of  that  time  the  text  says  :  "  Let  both  groio 
together  until  the  harvest :  and  in  the  time  of  harvest  I  will  say  to 
the  reapers,  Gather  i/e  together  first  the  tares,  and  hind  them  in  bun- 
dles to  burn  them :  but  gather  the  wJieat  into  my  barn."  Of  this 
part  of  the  parable  the  Lord  says  in  His  explanation  :  "  The  harvest 


V.  Sun(l((i/  after  /'JpipJuoi//.  14:-3 

is  the  end  of  the  Avorkl,  and  the  reapers  are  the  angels.  As  there- 
fore the  tares  are  gathered  and  burned  in  the  fire ;  so  shall  it  be  in 
the  end  of  the  world.  The  Son  of  man  diall  send  forth  his  angels, 
and  they  shall  gather  out  of  his  kingdom  all  things  that  offend, 
and  them  which  do  iniquity  ;  and  shall  cast  them  into  a  furnace 
of  fire  :  there  shall  be  wailing  and  gnashing  of  teeth.  Then  shall 
the  righteous  shine  forth  as  the  sun  in  the  kingdom  of  their  Father. 
Who  hath  ears  to  hear,  let  him  hear."  Hear  it,  ye  wild  woodland 
briers  and  ye  tares  in  the  tield  1  Ye  shall  be  gathered  in  bundles 
and  cast  into  everlasting  fire,  while  the  wheat  is  garnered  in  the 
granaries  of  God.  0  what  a  separation  that  will  be  I  When  the 
Lord  will  begin  to  stir  the  mixed  heap  with  the  shovel  of  His  right- 
eous judgment,  how  many  a  shovelful  will  show  a  ([uantity  of  tares 
and  a  paltry  handful  of  wheat  I  If  we  consider  the  worldliness 
which  is  flooding  the  church  and  imagine  the  Lord  suddenly  com- 
ing to  separate  wheat  and  chaff,  what  a  pile  of  chaff  there  would  be ! 

Let  us  take  warning  from  this  text  and  let  us  not  flatter  our- 
selves that  the  world  is  condemned,  but  we  are  church  members 
and  all  right.  The  world  is  indeed  condemned ;  for  Christ  will  not 
confess  those  in  the  judgment  who  do  not  confess  Him  on  earth, 
but  the  tares  among  the  wheat  are  of  the  same  spirit  with  the  world 
and  they  will  share  its  condemnation.  It  is  not  enough  to  belong 
only  to  the  outward  community  of  the  visible  church ;  Ave  must  be 
wheat ;  the  chaff  and  the  tares  are  not  gathered  into  the  everlasting 
barns. 

0,  a  glorious  day,  that  great  day  of  the  harvest!  Here  in  this 
world  the  wheat  must  content  itself  to  be  mixed  with  the  weeds 
Here  in  this  life  the  Christian  must  dwell  together  with  the  chil- 
dren of  Belial,  yea,  must  perhaps  call  them  father,  mother,  sister, 
brother.  Here  in  this  world  the  Christian,  while  wearily  wending 
his  way  to  heaven,  must  often  see  his  own  bodily  offspring  walk  in 
the  way  of  destruction.  In  this  life  the  true  believer  must  fre- 
quently approach  the  Lord's  table  with  those  of  whom  he  is  con- 
vinced that  they  are  not  Christians,  or  must  kneel  with  those  of 
whom  he  knows  that  their  prayers  are  abomination  to  the  Lord. 
But  the  dav  is  coming  Avlien  the  weeds   will  be    separated   and    the 


144  V.  Sunday  after  Upiphany. 

pure  wheat  will  be  stored  in  the  house  with  many  mansions.  ''Then 
shall  the  righteous  shine  forth  as  the  sun  in  the  kingdom  of  their 
Father." 

O  happy  clay,  and  yet  far  happier  hour, 

When  wilt  thou  come  at  last  V 
When  fearless  to  my  Father's  love  and  power, 

Whose  promise  standeth  fast, 
My  soul  I  gladly  render, 

For  surely  will  His  hand 
Lead  her,  with  guidance  tender. 

To  heaveii,  her  fatherland.       Amen. 


VI.    SUNDAY    AKTER    EPIPHANV. 


Tkxt  :  And  after  six  days  Jesus  taketh  Peter,  James,  and  John  his 
brother,  and  bringeth  them  up  into  a  high  mountain  apart,  and  was  trans- 
figured before  them  :  and  his  face  did  shine  as  the  sun,  and  his  raiment 
was  white  as  the  light.  And,  behold,  there  appeared  unto  them  Moses  and 
Elias  talking  with  him.  Then  answered  Peter,  and  said  unto  Jesus,  Lord, 
it  is  good  for  us  to  be  here :  if  thou  wilt,  let  us  make  here  three  taberna- 
cles ;  one  for  thee,  and  one  for  Moses,  and  one  for  Elias.  While  he  yet 
spake,  behold,  a  bright  cloud  overshadowed  them :  and  behold  a  voice  out 
of  the  cloud,  which  said,  This  is  my  beloved  Son,  in  whom  I  am  well 
pleased  ;  hear  ye  him.  And  when  the  disciples  heard  it,  they  fell  on  their 
face,  and  were  sore  afraid.  And  Jesus  came  and  touched  them,  and  said. 
Arise,  and  be  not  afraid.  And  when  they  had  lifted  up  their  eyes,  they 
saw  no  man,  save  Jesus  only.  And  as  they  camedow^n  from  the  moun- 
tain, Jesus  charged  them,  saying.  Tell  the  vision  to  no  man,  until  the  Son 
of  man  be  risen  again  from  the  dead.     Matth.  17,  1-9. 


The  object  for  which  the  Son  of  Grod  was  made  flesh  and  dwelt 
on  this  earth  in  the  form  of  a  servant,  patiently  enduring 
mockeries,  bonds,  stripes,  wounds  and  death,  the  object  of  all  this 
was,  to  restore  again  to  us  what  we  had  lost  by  the  envy  of  Satan 
and  by  the  sin  of  our  first  parents.  •'  For  this  purpose  the  Son  of 
God  was  manifested,"  writes  St.  John,  "  that  he  might  destroy  the 
works  of  the  devil."  He  came  to  take  away  sin  and  to  destroy  all 
the  evil  which  the  devil  has  brought  into  the  world.  Therefore  He 
before  said  by  the  prophet  Jeremiah :  "  I  will  restore  health  unto 
thee,  and  I  will  heal  thee  of  thy  wounds."  The  wounds  which 
Satan  inflicted  on  us,  the  running  sores  of  sin  which  bring  death  to 
soul  and  body,  all  these  the  Son  of  God  came  to  heal.  He  came  to 
take  away  the  evils  which  beset  and  oppress  us,  and  to  restore  unto 

(145) 


146  VI.   Sunday  (ifier  E'piphiny. 

us  in  body  and  soul  that  pristine  health  which  nuiu  had  when  he 
was  formed  by  the  hand  of  his  Maker.  This  healing  the  Lord  be- 
gins in  us  in  this  life  by  forgiving  us  oui-  sins,  by  burdening  us 
with  the  cross  that  the  old  Adam  may  be  mortitied  in  us  together 
with  all  evil  lusts  and  by  prompting  us  through  His  Word  and 
Spirit  unto  a  holy  life,  and  He  will  tinish  our  healing  on  the  day  of 
our  resurrectioii,  when  He  will  call  our  bodies  from  the  dust  of  the 
earth  purified  from  sin,  that  we,  healed  in  soul  and  body,  may 
"  live  under  Him  in  His  kingdom,  in  everlasting  righteousness,  in- 
nocence and  blessedness.'' 

'L'his  healing  which  costs  us  nothing  cost  the  Son  of  God  dear- 
ly. He  had  to  purchase  it  for  us  in  a  hard  servitude,  by  lowliness, 
meekness,  suffering,  bleeding  and  dying.  He  verily  had  to  become 
what  the  prophet  had  foretold  of  Him,  '"'a  man  of  sorrows,  and  ac- 
(|uainted  with  grief."  Vet  even  in  the  days  of  His  flesh  it  was  al- 
ready manifested  in  many  ways,  that  His  servitude  could  not  be  in 
vain,  but  it  would  bring  forth  for  man  the  fruit  of  everlasting  sal- 
vation and  blessedness.  When  He  cast  out  devils  He  betokened 
that  He  was  come  to  break  the  fettei's  with  which  Satan  had  bound 
us.  When  He  healed  the  sick  He  gave  evidence  that  He  is  come  to 
heal  our  sicknesses.  When  He  (juietjed  the  raging  winds  and  calmed 
the  surging  waves  He  indicated,  that  He  quiets  the  billows  of  an 
uneasy  conscience  and  gives  peace  to  the  heart.  When  He  raised 
up  dead  He  exemplified  that  He  was  come  to  abolish  death  and 
to  bring  life  and  immortality  to  light.  But  it  was  on  the  Mount  of 
His  transliguration  where  the  Lord  gave  to  three  of  His  disciples 
the  highest  and  brightest  sample  or  flgure  of  the  salvation  and 
glory  which  we  obtain  by  His  servitude.  As  He  was  transfigured 
so  that  no  more  the  form  of  a  servant,  but  only  the  glory  of  divine 
majesty  was  seen  in  Him,  so  shall  we  be  transformed  from  sin,  that 
no  more  wounds  and  bruises,  weaknesses  and  death  will  be  found 
in  us,  but  all  will  be  health,  strength  and  beauty  ;  for  He  "shall 
change  our  vile  body,  that  it  may  be  fashioned  like  unto  his  glori- 
ous body."'     ■"•  We  shall  be  like  him  ;  for  we  shall  see  him  as  he  is." 

Therefore  in  our  labors,  trials,  struggles  and  weaknesses,  in  the 
death  of  this  }»rese)it  life,  the  Lord's  transfiguration    should    be    to 


VI.  Sunday  nfier  Eidpliany.  147 

us  a  shining  star  of  hope.       To  awaken  and  refresh  our  hope  let  us 
to-day  in  the  spirit  of  our  mind  joyfully  witness  : 

The  Lojn>"s  'L'HANSFiftURATioN  ox  the  Mount. 
Let  me  attempt  to  set  forth  : 
I.      How  it  transpired  ; 
II.     What  effect  it  had  on  the  disciples;  and 
III.     How  we  are  made  partakers  of  His  glory. 

T. 

The  transtiguratiou  of  Christ  took  place  a  week  after  He  first  told 
His  disciples  that  He  must  suifer  and  die  at  Jerusalem.  This  pre- 
diction of  His  suffering- \ind  death  Avas  very  offensive  to  the  disci- 
ples, so  much  so  that  I'eter  took  Him  aside  and  said  unto  Him  : 
"  Be  it  far  from  thee,  Lord:  this  shall  not  be  unto  thee."  Peter, 
not  yet  rightly  understanding  the  Lord's  missiot^  thought  He 
should  be  spared  such  shame  and  suffering,  but  Jesus  replied  :  "  (let 
thee  behind  me,  Satan;  thou  art  an  offense  unto  me;  for  thou  sav- 
orest  not  the  things  that  be  of  God,  but  those  that  be  of  men." 
His  transfiguration  so  soon  after  this  occurrence  was  to  show  the 
disciples  that  His  suffering  and  death  were  not  against  His  glory, 
but  rather  through  dishonor  He  would  obtain  the  highest  honor ; 
for  from  that  same  body,  which  was  to  be  spitted  on,  striped  and 
nailed  to  the  cross,  divine  glory  shone  forth. 

"  And  after  six  days,  Jesus  taketh  Peter,  Jamts,  and  John  his 
brother,  ami  hringeth  them  up  into  an  high  mountain  apart,-'  Mat- 
thew says  "after  six  days,"  Luke  says  :  "And  it  came  to  pass,  about 
an  eight  days  after  these  sayings."  There  are  different  ways  of 
computing  time.  From  Sunday  to  Sunday,  the  Sundays  excluded, 
is  six  days ;  from  Sunday  to  Sunday,  the  Sundays  included,  is 
eight  days.  To  say  "  after  six  days,"  and  again  "  about  an  eight 
days  after  "  is  not  a  contradiction. 

For  witnesses  of  His  transfiguration  Jesus  chose  the  three  most 
prominent  of  His  disciples,  Peter,  James  and  John.  Peter  had 
taken  special  exception  to  the  Lord's  saying  that  He  must  die  at 
Jerusalem,  James  was  to  become  the  first  martyr  among  the  apostles 


148  VI.  iSunday  after  Epiphany. 

being  put  to  death  by  Herod  at  Jerusalem  and  John  was  to  become 
the  principal  defender  of  Christ's  divinity.  With  these  three  the 
Lord  went  up  into  a  high  mountain.  This  mountain  is  not  named 
by  the  Evangelists,  but  the  earliest  church  fathers  agree  in  saying, 
and  it  is  generally  accepted,  that  it  was  mount  Tabor,  the  highest 
mountain  in  Galilee  and  a  secluded  place.  When  they  had  arrived 
on  the  mountain  Jesus  betook  Himself  to  prayer  and  while  He 
prayed  He  "  was  transfigured  before  them :  and  his  face  did  shine 
as  the  sun,  and  his  raiment  was  white  as  the  liglitJ' 

The  apostles  compare  the  glory  shining  forth  from  the  Lord 
with  the  brightest  visible  creatures.  We  mortals  know  of  nothing 
and  can  imagine  nothing  brighter  than  the  sun  or  more  shining 
than  the  light.  Human  language  lacks  th^  words  fully  to  express 
the  glory  of  the  invisible  God  and  the  Scriptures  speak  to  us  by 
way  of  comparison  to  convey  to  our  minds  some  idea  of  what  it  is. 
Yet  we  must  not  think  that  the  Lord's  countenance  shone  with  a 
glaring  light  which  would  have  blinded  the  eyes  like  the  noonday 
light  of  the  sun.  It  was  a  lovely,  beatifying  light ;  for  ravished 
with  delight  did  the  disciples  look  upon  the  Lord.  But  you  will 
not  expect  me  to  describe  to  you  the  glory  of  Christ  transfigured. 
To  such  a  request  I  could  only  reply :  Let  us  see  that  we  die  in 
the  Lord ;  then  we  will  know  His  glory,  when  we  shall  see  Him 
face  to  face.  Coming  down  the  mountain  the  Lord  charged  the 
disciples  saying :  "  Tell  the  vision  to  no  man,  until  the  Son  of  man 
he  risen  again  from  the  dead.^'  His  transfiguration  was  not  yet  to 
be  made  public,  because  it  was  something  which  belonged  to  His 
state  of  exaltation.  So  we  should  content  ourselves  ta  walk  by 
faith  until  the  day  of  our  exaltation,  when  we  shall  "  meet  the 
Lord  in  the  air." 

But  this  we  may  ask  :  Whence  came  the  glory  visible  in  Him  ? 
It  came  not  from  without,  but  from  within.  In  the  Old  Testament 
there  was  one  man  of  whom,  in  a  certain  sense,  we  may  say  that  he 
was  transfigured.  It  was  Moses.  When  he  came  down  from  the 
mount,  where  he  had  conversed  with  God,  his  face  shone  that  the 
children  of  Israel  could  not  bear  to  look  on  him.  That  light  shin- 
ing in  the  countenance  of  Moses  was  impressed  on  him  by  his  inter- 


VJ.  Sunday  after  Epiphany.  149 

course  with  God.  It  was  from  without  and  not  from  within.  But 
it  was  not  so  with  Jesus  Christ.  He  was  God.  In  Him  dwelt  all 
the  fulness  of  the  Godhead  bodily.  In  His  state  of  humiliation 
He  ordinarily  kept  His  divine  majesty  hid  that  the  eye  of  man 
could  not  discern  it,  but  there  on  the  mount  it  shone  forth  in  Him. 
Therefore  His  very  garments  were  made  white  as  the  light.  The 
light  in  Moses'  countenance,  being  only  communicated  from  with- 
out, was  hid  when  he  covered  his  face  with  a  veil,  but  the  garments 
of  Jesus  were  no  obstruction  to  the  brightness  streaming  from  His 
body-  It  was  the  brightness  of  His  divinity  made  visible  to  the 
bodily  eye  of  the  disciples  and  to  that  brightness  His  vesture  could 
be  no  obstruction.  For  this  we  have  the  testimony  of  both  Peter 
and  John.  Peter  writes  :  "  We  were  eye-witnesses  of  his  majesty,, 
when  we  were  with  him  in  the  holy  mount,"  and  John  says  :  "We 
beheld  his  glory,  the  glory  as  of  the  only  begotten  of  the  Father." 

Mark  well  this  wonderful  occurrence  on  mount  Tabor  and 
learn  from  it  that  divine  glory  is  in  very  deed  communicated  to  the 
humanity.  It  was  the  same  body  which  shone  in  divine  glory  and 
which  was  raised  on  the  cross  covered  with  shame,  even  as  Peter 
accused  the  Jews  that  they  "  crucified  the  Lord  of  glorv."  When 
the  body  of  Jesus  Christ  was  raised  on  the  cross  the  Lord  of  glory 
was  being  crucified,  and  because  a  body  possessing  divine  glory 
was  made  the  ransom  for  us  we  may  not  doubt  that  our  sins  are 
atoned  for  and  we  shall  surely  come  to  dwell  in  that  city  which. 
John  saw  and  of  which  he  says:  "The  city  had  no  need  of  the 
sun,  neither  of  the  moon,  to  shine  in  it :  for  the  glory  of  God  did 
lighten  it,  and  the  Lamb  is  the  light  thereof." 

From  that  city  two  men  appeared  on  the  mount  of  transfigura- 
tion :  ^^And  heliold  there  appeared  unto  them  Moses  and  Elias  talking 
with  Mm.'''  Elias  had  not  died,  he  was  taken  to  heaven  in  a  fiery 
chariot.  Moses  died  on  mount  Nebo  and  was  buried  by  God  Him- 
self. Here  Moses  appeared  together  with  Elijah,  so  his  body  had 
been  raised  again  from  the  grave.  There  is  another  life  after  this 
present  life.  Moses  and  Elias  were  not  dead,  they  lived  and  were 
in  communion  with  God,  otherwise  they  could  not  have  conversed 
with  the  Lord.     When  man  departs  this  life  he  enters    on    another 


150  VL  Sundai/  after  Ej)iphany. 

aud  an  altogetlu'r  different  life  ;  for  this  present  is  a  bodily  and 
that  other  a  spiritual  life.  This  is  here  exemplified  ;  for  those  two 
men  had  long  since  departed  out  of  this  life,  yet  they  lived  and 
their  bodies  Avere  now  in  such  a  coudition  that  they  could  appear 
and  disappear.  Of  that  spiritual,  heavenly  life  we  know  nothing 
cei'tain  save  onlv  what  the  Scriptures  tell  us.  'J'hat  we  ourselves 
mav  enter  that  life  and  learn  all  about  it  we  must  give  heed  to  the 
subject  on  which  those  two  men  conversed  with  Jesus. 

On  Avhat  did  they  speak?  Did  they  talk  on  moukery,  or  fast- 
ino-,  or  church  ceremonies,  or  the  mourners  bench,  or  holiness  meet- 
ings, or  doing  right?  Here  were  two  men  from  the  celestial  city 
speaking  with  the  Son  of  God.  Certainly  they  did  not  engage  in 
flimsy  talk,  but  chose  a  subject  of  vast  and  vital  importance,  and 
the  conversation  taking  place  on  earth  we  may  surmise  that  it  con- 
cerned the  weal  and  woe  of  us  earth-born  mortals,  and  so  it  did. 
Matthew  does  not  name  the  subject,  but  T.uke  does.  He  says  : 
"  Thev  spake  of  his  decease  which  he  should  accomplish  at  Jerusa- 
lem.'' That  was  the  great  subject,  that  the  burden  of  their  con- 
versation, the  Lord's  capture,  trial,  death,  burial  aud  resurrection. 
Do  you  think  :  0  is  that  the  outcome?  That  tedious  old  story, 
heard  a  hundred  times  I  Had  they  not  something  more  interesting, 
the  glories  of  heaven  or  the  mysteries  of  the  spirit  world,  to  talk 
about  ?  Friend,  if  you  tind  the  history  of  Christ's  death  a  tedious  old 
story,  you  are  certainly  of  a  different  mind  than  Moses  and  Elias. 
To  them  the  death  of  Christ  at  Jerusalem  was  the  great,  the  all- 
absorbing  subject,  aud  the  same  is  the  case  with  all  the  saints  stand- 
ing before  the  throne  of  Cod;  for  their  song  to  the  Lamb  runs 
thus :  ''Thou  wast  slain,  and  hast  redeemed  us  to  God  out  of  every 
kindred,  and  tongue,  and  people,  and  nation  ;  and  hast  made  us 
unto  our  God  kings  and  priests."  The  Lamb's  blood  and  death  is 
the  admiration  of  the  saints  in  heaven,  their  song  and  their  happi- 
ness. If  to  you,  all  this  is  a  tedious  old  story  you  are  not  fitted  for 
the  company  of  the  saints;  neither  will  you  be  found  there,  unless 
you  put  away  your  carnal  mind  and  crawl  to  the  cross.  The  cross 
of  Christ  is  your  salvation.  O,  make  it  the  talk  of  your  soul,  com- 
mune on  it  in  your  heart. 


VI.  Sunday  after  Epiphany.  151 

ir. 

From  that  heavenly  conversation  the  disciples  might  or  ought 
to  have  learned  the  true  meaning  of  Christ'is  suffering  and  death, 
but  they  were  so  much  filled  with  amazement  that  they  could  scarce- 
ly realize  what  they  were  thinking  or  doing.  This  is  evident  from 
the  words  of  Peter  ;  for  he  said  :  "  Lord,  it  is  good  for  us  to  be  here: 
if  thou  wilt,  let  us  make  here  three  tahernacles  ;  one  for  thee,  and  one 
for  Moses,  and  one  for  Elias.""  Peter  was  so  enthused  that  he  forgot 
■every  thing.  His  wife,  his  friends,  his  property  were  all  forgotten. 
He  wanted  to  stay  on  that  mountain  and  never  to  come  down  again. 
Peter  forgot  even  himself ;  for  he  spake  only  of  three  tabernacles, 
one  for  Jesus,  one  for  Moses,  one  for  Elias,  but  none  for  himself. 
His  soul  was  so  ravished  with  joy  that  all  his  desire  was  so  to  be- 
hold the  Lord  always.  Peter  was  indeed  talking  foolishly  when  he 
spake  of  building  huts  there.  Just  from  the  Lord's  conversation 
with  Moses  and  Elias  he  ought  to  have  understood  that  Jesus  must 
come  down  from  that  mountain  to  die  a  shameful  death  at  Jerusa- 
lem, but  "  he  wist  not  what  to  say." 

From  the  effect  of  the  Lord's  transfiguration  on  the  disciples 
we  may  learn  a  few  things  concerning  the  life  in  the  new  heaven 
and  the  new  earth.  The  disciples  at  once  knew  Moses  and  Elias, 
not  by  pictures  which  they  had  seen, — there  were  no  photographs 
of  those  men — ,  they  knew  them  by  intuition.  The  saints  in  heaven 
will  recognize  one  another,  and  what  joy  it  will  be  to  meet  the  mar- 
tyrs and  all  those  who  loved  and  confessed  Christ  on  the  earth !  It 
is  joy  to  meet  with  those  whom  we  dearly  love  after  a  pro- 
tracted separation.  But  this  earthly  joy  is  a  mere  shadow  of  what 
will  be  in  those  realms  where  love  is  perfect. — Facinated  by  the 
sight  of  the  Lord's  glory  Peter  forgot  every  thing  else.  When  we 
shall  see  the  Lord  face  to  face  all  will  be  forgotten  which  could 
disturb  our  happiness.  The  former  things  will  then  have  passed 
away.  Earthly  loves,  earthly  affections  and  aspirations,  earthly 
cares  and  afflictions  will  be  past  and  will  trouble  the  heart  no  more. 
The  seeing  of  the  Lord's  glory  will  afford  full  satisfaction. — Heaven 
is  the  place  where  tabernacles  are  I^uilt  and  not  taken  down  ;  taber- 


152  VJ.  Sunday  after  Epiplumy. 

nacles  which  will  remain,  when  the  mountain  on  which  Peter  pro- 
posed to  build,  will  be  no  more.  "  We  know,"  says  St.  Paul,  "  if 
our  earthly  house  of  this  tabernacle  were  dissolved,  we  have  a  build- 
ing of  God,  an  house  not  made  with  hands,  eternal  in  the  heavens."' 
From  those  tabernacles  none  will  wish  to  remove ;  they  will  all  say : 
^*It  is  good  for  uk  to  he  here" 

Is  it  your  desire  to  be  there  ?  Does  your  heart  consent  to 
Paul,  when  he  says  :  "  In  this  we  groan,  earnestly  desiring  to  be 
clothed  uj)on  with  our  house  which  is  from  heaven  "  ?  Does  your 
soul  agree  with  David,  when  he  says :  "  My  soul  longeth,  yea,  even 
fainteth  for  the  courts  of  the  Lord  "  ?  Do  yon  with  fullness  of 
heart  join  in  the  song : 

Jerusalem,  my  happy  home. 

Name  ever  dear  to  me. 
When  shall  my  labors  have  an  end  • 

In  joy,  and  peace,  and  Thee? 
When  shall  these  eyes  Thy  heaven-built  walls 

And  pearly  gates  behold '? 
Thy  bulwarks  with  salvation  strong, 

And  streets  of  shining  gold  ? 

The  lover  of  Jesus  is  indeed  resigned  to  the  Lord's  will,  whether  to 
live  or  die,  but  his  longing  is  to  depart  and  to  be  with  Jesus,  and 
his  soul  says :   The  sooner  the  better. 

III. 

Does  your  heart  tremblingly  say  :  Ah  indeed !  Who  would  not 
desire  to  see  the  glories  of  heaven  ?  Bnt  how  shall  I  be  found  worthy 
to  enter  there  ?  I  have  sinned  and  my  garments  are  spotted.  Let 
me  direct  you  to  a  circumstance  in  this  text  which  will  teach 
you  where  to  seek  your  worthiness. 

The  garments  of  Jesus  were  of  earthly  fabric  and  though  He 
wore  good  garments  so  that  the  soldiers  crucifying  Him  thought  it 
worth  while  to  cast  lots  for  His  coat,  yet  Jesus  did  no^possess  many 
changes  of  raiment,  and  it  is  safe  to  conclude  that  by  much  travel 
His  garments  were  more  or  less  soiled  and  dusty.  Yet  by  the  glory 
flowing  from  His  body    "his    raiment   became   shining,    exceeding 


VI.  Sunday  after  Epiphany.  153 

white  as  snow  ;  so  as  no  fuller  on  earth  can  white  them."  If  we 
are  to  be  found  "  meet  to  be  partakers  of  the  inheritance  of  the  saints 
in  light,"  our  souls  must  be  dressed  in  white.  But  to  make  the 
soul  pure  and  white  earthly  powers  and  human  skill  are  all  in  vain. 
Unto  Judah  the  prophet  Jeremiah  said  :  "Though  thou  wash  thee 
with  nitre,  and  take  thee  much  soap,  yet  thine  iniquity  is  marked 
before  me,  saith  the  Lord."  There  is  only  One  who  can  make  the  soul 
white.  It  is  He  of  whom  the  prophet  Malachi  said  :  "  He  shall  sit 
as  a  refiner  and  purifier  of  silver  :  and  he  shall  purify  the  sons  of 
Levi ;  and  purge  them  as  gold  and  silver,  that  they  may  offer  unto 
the  Lord  an  offering  in  righteousness."  This  refiner  and  purifier 
is  Jesus,  who  made  His  own  earthly  garments  white  as  the  light, 
and  shining  as  His  raiment  was,  it  is  but  an  emblem  of  the  "gar- 
ments of  salvation"  which  he  has  earned  for  us.  Dressed  in  His 
righteousness,  the  robe  of  His  merits,  our  souls  are  gloriously  ar- 
rayed in  the  sight  of  His  Father ;  for  of  Him  the  Father  bears 
this  testimony  :  "This  is  my  beloved  So7i,  in  lohom  lam  well  pleased,'' 
Well  pleased  with  His  Son  the  Father  must  be  well  pleased  with 
those  that  are  in  Christ. 

0  you  who  have  walked  in  sin,  you  who  have  soiled  your  soul 
and  loaded  your  conscience,  you  who  have  made  your  members 
weapons  of  unrighteousness,  turn  to  Jesus  Christ.  He  can  make 
white  and  pure.  Be  the  spots  in  your  soul  never  so  dark,  your 
deeds  never  so  black,  Christ's  glory  will  ever  overcome  them. 
"  Though  your  sins  be  as  scarlet,  they  shall  be  as  white  as  snow  ; 
though  they  be  red  like  crimson,  they  shall  be  as  wool."  Turn  to 
Jesus  beseeching  Him  to  make  white  your  garments,  and  doubt  it 
not  that  His  blood  cleanses  you  from  all  sin. 

The  publican  and  dying  thief 
Applied  to  Christ  and  found  relief ; 
Nor  need  you  entertain  a  doubt : 
He  will  in  no  wise  cast  you  out. 

This  is  the  Father's  command  that  you  come  to  Jesus ;  for  He 
says  :  "Hear  ye  him.'-  Hear  Jesus  Christ.  What  has  He  to  say  ? 
He  says :  "  I  am  the  Lord  that  healeth  thee."  Acknowledge  that 
you  are  sick,  sick  unto  death  and  hear  Him  saying :    "  The   son    of 


154  VL   Suiidan  after  Epiphany. 

man  is  come  to  save  that  which  was  lost.''  '*  Hon,  be  of  good  cheer; 
thy  sins  be  forgiven  thee."  '-  Fear  not,  little  flock  ;  for  it  is  your 
Father's  good  pleasure  to  give  you  the  kingdom."  Turn  to  Jesus 
(Jhrist ;  incline  unto  Him  the  ears  of  your  heart  and  hear  Him 
speaking  to  you  in  many  words  of  great  promise,  and  you  will  soon 
learn  to  say  : 

I  heard  the  voice  of  Jesus  say : 

"  I  am  this  dark  world's  light ; 
Look  unto  me,  thj'  morn  shall  rise, 

And  all  thy  day  be  bright ! " 
I  looked  to  Jesus,  and  I  found 

In  Him  my  Star,  my  Sun ; 
And  in  that  Light  of  life  I'll  walk 

Till  travelina:  davs  are  done.         Amen. 


SEPTI  lAOESIiVIAK   SUNDEW 


Tkxt  :  The  kingdom  of  heaven  is  like  unto  a  man  that  is  a  house- 
holder, which  went  out  early  in  the  morning  to  hire  labourers  into  his 
vineyard.  And  when  he  had  agreed  with  the  labourers  for  a  penny  a  day, 
he  sent  them  into  his  vineyard.  And  he  went  out  about  the  third  hour, 
and  saw  others  standing  idle  in  the  market-place,  and  said  unto  them  ;  Go 
ye  also  into  the  vineyard,  and  whatsoever  is  right,  I  will  give  you.  And 
they  went  their  way.  Again  he  went  out  about  the  sixth  and  ninth  hour, 
and  did  likewise.  And  about  the  eleventh  hour  he  went  out,  and  found 
■others  standing  idle,  and  saith  un  to  them.  Why  stand  ye  here  all  tlie  day  idle? 
They  say  unto  him.  Because  no  man  hath  hired  us.  He  saith  unto  them, 
Go  ye  also  into  the  vineyard  ;  and  whatsoever  is  right,  that  shall  ye  receive. 
So  when  even  was  come,  the  lord  of  the  vineyard  saith  unto  his  steward. 
Call  the  labourers,  and  give  them  their  hire,  beginning  from  the  last  unto 
the  first.  And  when  they  came  that  were  hired  about  the  eleventh  hour, 
they  received  every  man  a  penny.  But  when  the  first  came,  they  supposed 
that  they  should  have  received  more  ;  and  they  likewise  received  every 
man  a  penny.  And  when  they  had  received  it,  they  murmured  against  the 
good  man  of  the  house,  saying.  These  last  have  Avroughtbut  one  hour,  and 
thou  hast  made  them  equal  unto  us,  which  have  borne  the  burden  and  heat 
•of  the  day.  But  he  answered  one  of  them,  and  said,  Friend,  I  do  thee  no 
wrong  :  didst  not  thou  agree  with  me  for  a  penny?  Take  that  thine  is,  and 
go  thy  way :  I  will  give  unto  this  last,  even  as  unto  thee.  Is  it  not  lawful 
for  me  to  do  what  I  will  with  mine  own  ?  is  thine  eye  evil,  because  I  am 
good  V  So  the  last  shall  be  first,  and  the  first  last :  for  many  be  called,  but 
few  chosen.     Matth    2(1,  1-10. 

The  kiiigdoui  of  heaven,  the  visible  church  of  Christ  on  earth, 
is  like  nnto  a  held  in  which  wheat  and  tares  are  mixed  together. 
The  wheat  are  the  true  Christians,  the  tares  are  those  who  are  in 
the  outward  community  of  the  church,  but  are  not  Christians  at 
heart.  To  these  tares  belong  also  the  drones  and  idlers,  who  are  in 
the  church  of  Christ,  but  do  nothing  for  it.  In  the  parable  before 
us,  the  kingdom  of  Clirist  is  compared  with  a  vineyard,  and  those 
nulled  to  it  with  laborers  in  the  vineyard.       Now    a    vinevard    ivS    a 

(155) 


166  Septuagesimae  Sunday. 

place  where^there  is  much  and  some  hard  work  to  do.  Herein  is  a 
similarity  between  the  kingdoms  of  Christ  and  the  kingdom  of 
the  world.  Man  is  not  placed  on  this  earth  to  idle  away  his  life- 
time, but  to  labor  in  some  useful  employment.  Many,  indeed, 
count  laboring  a  disgrace,  and  there  are  not  a  few  who  will  rather 
beg  than  dig,  rather  steal  than  work ;  but  in  fact  it  is  idleness  and 
not  work  which  is  a  disgrace  to  man ;  for  to  the  Thessalonians 
St.  Paul  writes  :  "  We  hear  that  there  are  some  which  walk  among 
you  disorderly,  working  not  at  all,  but  are  busy-bodies."  To  idle 
away  the  days  and  not  to  work,  that  is  a  aisgrace  to  an  able  bodied 
man,  and  it  is  walking  disorderly,  for  God's  order  is  that  every  man 
should  be  occupied  in  some  useful  employment.  God  has  not  only 
commanded  this,  to  industrious  labor  He  has  also  given  great  prom- 
ises. Thus  the  128  Psalm  says :  "  Blessed  is  every  one  that  feareth 
the  Lord  ;  that  walketh  in  his  ways.  For  thou  shalt  eat  the  labor 
of  thine  hands  :  happy  shalt  thou  be,  and  it  shall  be  well  with  thee." 
The  man  who  labors  industriously  in  the  fear  of  God  has  the  prom- 
ise that  God  will  supply  him  what  he  needs  for  himself  and  family  ; 
but  the  idler  has  no  promise,  save  that  poverty  shall  overtake  him 
as  an  armed  man.  Let  the  drone  be  rich  or  poor,  he  is  a  nuisance 
in  the  community ;  an  evil  example,  harmful  and  of  no  good. 

Similar  in  the  church.  If  a  church  has  five  hundred  members, 
but  drones,  do-nothings,  how  shall  that  church  thrive  ?  Certainly, 
if  three  earnest  workers  join  together  they  will  accomplish  more 
than  a  hundred  drones.  This  househoulder  goes  out  to  hire  labor- 
ers into  his  vineyard.  Those  called  to  the  kingdom  of  Christ  are 
also  called  to  labor  in  it.  Here  the  word  is  :  All  hands  to  work  ; 
drones  are  not  wanted ;  they  are  only  a  hindrance  and  a  draw- 
back. Of  that  unfruitful  tree  in  His  vineyard  the  Lord  said: 
"  Behold,  these  three  years  1  come  seeking  fruit  on  this  fig- 
tree,  and  find  none :  cut  it  down ;  why  cun^breth  it  the 
ground  ?"  The  drone  in  the  church  is  nothing  but  an  encumbrance. 
He  himself  will  do  nothing,  and  he  is  a  hindrance  to  those  who 
want  to  work  and  who  do  work.  Drones  are  tares,  an  encumbrance 
to  the  wheat.  Be  not  an  idler  in  the  vineyard,  but  lend  your  hand 
that  the  kingdom  may  thrive  and  grow  and  be  spread  abroad. 


Septuagesimae  Sunday.  157 

Yet  from  this  fact  that  drones  are  only  an  encumbrance,  it 
does  not  follow  that  those  who  do  work  are  all  pleasing  to  the 
housefather.  If  a  laborer  works  hard  and  does  it  all  wrong,  his 
industry  will  occassion  so  much  more  harm  to  his  employer.  It 
must  be  the  right  kind  of  work  performed  in  the  right  spirit. 
Hence  selecting  only  the  main  thought  in  this  text  let  me  set  forth  : 

The  Parable  of  the  Laborers  in  the  Vineyard  a  Proof 

THAT  WE  ARE  SaVED  ALONE  BY  GrRACE  ;    showing 

I.     How  the  parable  proves  this ;  and 
II.     What  warning  and  comfort  is  contained  in  it. 

I. 

From  this  parable,  which  is  so  exceedingly  rich  in  doctrine,  I 
desire  to-day,  in  the  most  simple  manner  possible,  to  exhibit  only 
the  chief  and  main  point  of  doctrine  which  the  Lord  here  intended 
to  inculcate.  Given  in  a  few  words  it  is  this :  In  the  kingdom  of 
Christ  an  altogether  different  rule  obtains  than  in  worldly  transac- 
tions. In  this  world  the  rule  is  :  As  the  labor,  so  the  wages.  That 
is  equity  and  justice.  But  in  the  kingdom  of  Christ  there  is  neither 
earning  nor  paying  of  wages.  Whatever  a  man  receives  of  spiritual 
gifts,  is  all  alone  by  the  grace  of  (lod,  and  never  because  that  man 
earned  it  or  in  any  way  deserved  it.  In  Christ's  kingdom  all  is 
grace,  and  nothing  but  grace. 

How  does  the  parable  prove  this  ? 

The  connection  is  this :  Peter,  speaking  also  for  the  other 
apostles,  asked  the  Lord  :  "Behold,  we  have  forsaken  all,  and  fol- 
lowed thee;  what  shall  we  have  therefore?"  Peter  did  indeed  not 
follow  Jesus  for  the  sake  of  reward,  he  walked  with  Jesus  because 
he  believed  Him  to  be  the  promised  Savior.  But  aside  from  this 
faith  Peter  had  the  idea,  because  they  had  forsaken  all  and  followed 
the  Lord,  they  deserved  and  ought  to  have  some  reward.  When 
Peter  appealed  to  their  forsaking  all  and  inquired  about  the  reward, 
it  was  as  much  as  saying  :    Lord,  we  have  done  this  much  for  Thee, 


]5iS  Se.ptungcmttac  Sunday. 

now  what  in  returu  wilt  Thou  do  for  us?  Pett^r  argued  from  the 
rule  which  obtains  here  on  earth  auioiig  men.  It  is  this:  One  favor 
is  deserving  of  another  ;  honest  work,  honest  pay  ;  I  do  you  a  good 
turn,  so  in  equity  you  ought  to  regard  yourself  under  obligation  to 
do  me  a  good  turn  ;  I  work  for  you,  so  you  owe  me  wages.  That 
is  the  principle  underlying  Peter's  (]uestion.  It  is  the  principle  on 
which  dealings  among  men  are,  or,  at  least,  ought  to  bej  invariably 
carried  on.  The  workman  ought  to  do  an  honest  ilay's  work,  and 
the  employer  ought  to  pay  him  an  honest  day's  Avages.  That  is 
right  and  equitable  here  on  earth  among  men. 

This  rule  of  mutual  right  and  equity  among  men,  Peter  ap- 
plied to  the  kingdom  of  Christ  and  wanted  to  learn  of  the  Lord^- 
what  He  would  give  them  for  what  they  had  done  for  Him.  The 
Lord  answered  Peter,  they  would  verily  not  I'emain  unrewarded, 
they  would  be  rewarded  a  hundred  fold,  and  they  would  sit  on 
twelve  thrones  Judging  the  twelve  tribes  of  Israel,  but  He  added  : 
"  Many  that  are  lirst  shall  be  last,  and  the  last  shall  be  Hrst."  This 
was  a  word  of  warning  to  Peter,  and  it  implied  :  by  looking  and 
asking  for  reward  he  was  stepping  on  dangerous  ground,  and  he 
must  (piit  doing  so,  or  out  of  a  first  one  he  would  become  a  last  one 
and  would  lose  both  inheritance  aiul  reward.  To  this  warning  the 
Lord  annexed  this  parable,  and  hence  it  is  very  evidently  the  Lord's 
direct  and  chief  object  to  teach  that  in  His  kingdom  an  entirely 
different  rule  ap})lie«  than  in  dealings  among  men.  What  is  that 
rule  ? 

The  parable  is  this :  In  the  morning  the  householder  hires 
laborers  for  his  vineyard  and  contracts  with  theni  for  a  penny  a  day, 
the  penny  standing  for  the  common  day's  wages.  During  the  day, 
and  even  towards  night,  he  engages  other  laborers  and  contracts 
with  them  on  the  same  principle;  for  he  says  :  ^'Whatsoever  is  righty 
1  will  give  you.'"  So  all  these  laborers  go  to  the  vineyard  to  work 
in  it,  and  at  sunset  they  come  for  their  wages.  All  this  is  very 
simple,  according  to  right  and  contract. 

But  now  comes  the  remarkable  part  of  the  parable.  ''So  when 
even  was  tmne,  the  lorrl  of  the  vineyard  saith  unto  his  steward,  Gall 
the  laborers,  and  give  them  their  hire,  beginnitig  from    the   last   unto 


Septuayesimac    Siindny.  159 

the  jirsL  And  lokeH  they  came  that  inere  hired  about  the  eUventh 
hour,  they  received  every  man  a  pomy.  But  wlien  the  fir d  came,  they 
supposed  that  tliey  shoiddliavi'  received  nwre:  and  they  likewise  rereived 
every  man  a  penny  J'  Some  had  labored  twelve  hours,  some  six^ 
some  only  one  hour,  yet  the  householder  pays  those  who  had  worked 
only  one  hour  the  same  amount  as  the  lirst  with  whom  he  had  con- 
tracted in  the  morning.  Now  those  hired  tirst  thought,  this  thing- 
was  wrong  and  they  spoke  up  against  the  householder  saying : 
"  Ttiese  last  have  ivromjlit  Init  one  hour,  and  tliou  hast  made  them 
equal  unto  us,  lohich  lutre  borne  tlie  burden  ami  lieat  of  tlie  day.'' 
Were  they  not  justified  in  murmuring  ?  Was  it  right  and  according  to 
equity  what  this  householder  did?  Those  dissatisfied  ones  calcula- 
ted in  this  way :  We  get  a  day's  wages  for  twelve  hours  work,  so  those 
who  labored  only  one  hour  ought  to  get  one-twelfth  of  a  day's 
wages;  or  if  those  hired  last  are  paid  more,  we  too  ought  to  get  pro- 
portionately more.  Those  hired  first  are  indeed  not  cheated,  they 
get  what  they  contracted  for,  but  what  they  object  to  is  that  the 
last  are  paid  the  same  amount. 

Well,  could  not  the  householder  make  a  present  to  those  hired 
last?  So  he  could,  aiul  if  he  had  given  it  as  a  present  then  none 
of  the  others  would  have  had  any  show  of  right  to  say  a  word 
against  it ;  for  when  it  comes  to  making  presents  then  I  have  the 
choice,  to  whom  J  want  to  present  a  gift  and  what  I  will  give  him. 
But  here  there  was  nothing  said  of  making  presents,  neither  was 
the  penny  given  as  a  present;  for  the  householder  commanded  his 
steward  :  "  Gall  the  laborers,  and  give  ttiem  tlieir  hire,  beginning 
from  tlie  last  unto  fJie  first."  To  all  the  penny  was  given  as  wages. 
So  there  can  be  no  question  about  it,  this  householdei"  does  not  act 
according  to  the  rule  of  equity  among  men.  ^'ou  hire  six  men  : 
three  labor  a  day,  three  half  a  day,  and  at  night  you  pay  them  all, 
each  seventy-five  cents.  Against  this  the  three  first  would  have 
reason  to  grumble  and  ail  the  neighboring  farmers  would  say : 
That  will    never    do,  because  it  tends  to  raise  the  wages. 

That  this  householder  acted  according  to  a  dilt'erent  rule  than 
that  of  merit  and  reward,  labor  and  pay,  he  himself  declares  saying 
to  one  of  those  grumblers  :    "Friend,   I  do  thee  no  wrong :  didst  mo/ 


160  iSepiuagesimae    iSunday. 

thou  agree  with  me  for  a  penny  f  Take  that  thine  is  and  go  thy  way  : 
I  will  give  unto  this  last,  even  as  unto  thee.  Is  it  not  latvful  for  me 
to  do  what  Iioill  with  inine  own  f  is  thine  eye  evil,  because  lam  good  ?" 
He  says  :  The  pittance  for  which  thou  didst  contract  with  me,  thou 
hast  received,  and  now  go.  But  as  to  my  goods  they  are  mine  own  ; 
I  owe  them  to  no  mau  and  I  will  divide  them  as  I  see  proper  ac- 
cording to  mine  own  goodness  and  benevolence.  So  those  grumblers, 
who  thought  they  ought  to  get  more,  were  sent  away  in  displeasure, 
whereas  those  who  received  the  penny  as  not  earned  and  not  de- 
served, as  coming  from  the  goodness  of  the  householder,  retained 
his  good  pleasure. 

Christ  does  not  deal  with  those  called  into  His  kingdom  accord- 
ing to  the  rule  of  what  is  right  and  fair.  If  He  did.  His  kingdom 
would  cease  to  be  a  kingdom  of  salvation  for  sinners,  and  we  would 
all  be  lost ;  for  all  have  sinned,  and  if  He  would  deal  with  us  ac- 
cording to  right,  the  sentence  could  be  none  other  than  this  :  "The 
wages  of  sin  is  death."  Christ  observes  a  rule  which  is  the  very  op- 
posite of  justice.  Jesus  Christ  is  not  come  to  condemn  the  world, 
but  to  save  the  world ;  not  to  punish  sin,  but  to  forgive  sin ;  not  to 
consign  the  sinner  to  eternal  death,  but  to  bring  him  eternal  life. 
Jesus  Christ  is  not  come  to  pay  us  according  to  our  work,  but  freely 
to  bestow  on  us  the  gifts  of  His  grace  and  mercy.  He  deals  with 
us  according  to  His  goodness,  and  not  according  to  what  we  have 
earned  and  deserve.  "  Not  by  works  of  righteousness  which  we 
have  done,  but  according  to  His  mercy  he  saved  us,  by  the  washing 
of  regeneration,  and  renewing  of  the  Holy  Ghost."  In  Christ's 
kingdom  all  is  grace,  nothing  pay,  nothing  wages.  He  indeed 
promised  a  reward  even  for  giving  a  cup  of  cold  water,  but  what 
reward  ?  A  hundred  fold  reward.  That  is  also  not  according  to 
what  is  deserved,  it  is  the  abounding  of  His  mercy  and  loving 
kindness. 

11. 

There  are  also  other  doctrines  which  may  be  set  forth  from 
this  parable,  but  this  is  clearly  ^/iejoom^  which  the  Lord  aimed  to 
Impress  on  the  minds  of  His  disciples.      In   the   kingdom   of   this 


Septuagesimae    Sunday.  161 

world  and  in  the  kingdom  of  Christ  two  entirely  different  rules  ob- 
tain. As  the  labor,  so  the  pay — that  is  right  among  men ;  but  in 
the  kingdom  of  Christ  all  is  grace,  and  though  a  Christian  has  la- 
bored ever  so  long  and  fver  so  industriously,  all  that  he  receives,  is 
purely  by  the  goodness  of  the  householder,  and  not  because  he  has 
earned  and  deserved  it.  Paul  labored  more  than  any  of  the  other 
apostles,  yet  the  Lord  said  unto  him  :  "  My  grace  is  sufficient  for 
thee."  Therefore  mark  these  two  rules  well  and  do  not  exchange 
or  mix  them  together ;  for  neither  of  them  will  apply  in  the  other 
kingdom.  The  rule  of  Christ's  kingdom  will  not  apply  in  earthly 
affairs.  Suppose  you  would  offer  me  my  year's  salary  with  the 
remark  that  it  is  a  gift  and  present,  I  would  answer  :  Friends,  in 
that  way  I  shall  not  take  it ;  for  I  have  spent  my  time  and  labor  in 
your  service  and  it  is  my  wages  and  not  a  present.  But  on  the 
other  hand,  if  I  have  labored  in  the  service  of  Christ  for  a  year, 
can  I  then  come  before  Him  and  say :  Lord,  I  have  labored  a 
twelvemonth  for  Thee,  where  are  my  wages  ?  Would  He  not  an- 
swer :  Thou  ungrateful  servant !  Have  not  I  done  good  unto  thee 
from  the  days  of  thy  childhood,  when  thou  deservedst  it  not? 
'■'■Take  that  thine  is,  and  go  thy  way.'^  Therefore  I  repeat  it,  mark 
these  two  rules  well  and  apply  each  in  its  proper  place,  and  do  this 
not  only  in  theory,  but  practically  in  your  own  heart  and  mind,  and 
it  will  spare  you  much  trouble  and  anguish  of  heart. 

Remember,  there  are  in  the  visible  Church  two  kinds  of 
workers.  Some  work  with  an  eye  to  the  reward,  some  from  grati- 
tude towards  God  and  from  the  love  of  that  which  is  good.  Those 
who  labor  with  an  eye  to  the  reward  do,  as  a  rule,  labor  hard,  but 
they  are  always  ready  to  complain  that  God  does  not  bless  and  pros- 
per thefti  as  He  ought,  and  they  are  envious  of  those  who  have  not 
labored  as  long  and  as  much  as  they,  and  yet  are  made  equal  with 
them.  What  do  such  wage-workers  get  ?  They  generally  do  get 
the  pittance  of  advantages  which  an  outwardly  pious  and  moral  life 
brings  in  this  world,  as  the  Lord  says  of  the  Pharisees  with  respect 
to  their  praying  at  street  corners  and  their  giving  alms  in  the 
market  places :  "  They  have  their  reward."  Their  reward  was  honor 
before  men,  that  was  their  penny,  and   it    was   all   they   got.      Be 


162  SepUtagesimae    Sunday. 

warned,  therefore,  and  be  not  a  wage-worker  in  the  Lord's  vineyard, 
or  you  are  found  a  servant  and  not  a  son,  and  the  servant  remains 
not  in  the  house.  And  even  the  most  advanced  Christian  should 
never  regard  this  warning  as  needless  for  him.  The  old  Adam  is 
so  easily  tickled  with  the  idea  of  being  deserving  and  the  devil  is  sly 
enough  to  tempt  unto  trust  in  works  under  the  very  name  of  grace. 
He  can  argue  :  Oh  !  it  is  all  grace,  but  see,  you  do  what  so  many 
will  not  do,  you  go  to  church,  you  read,  you  do  good,  therefore  you 
have  obtained  and  possess  grace.  That  is  making  the  very  gift  of 
grace  a  kind  of  reward  obtained  by  man's  work.  We  must  never 
lose  sight  of  this  fact :  every  man  that  is  saved,  is  saved  in  no 
other  way,  than  the  malefactor  on  the  cross,  simply  by  the  mercy 
of  God. 

Before  Him  uone  can  boasting  stand, 
But  all  must  fear  his  strict  demand, 
And  live  alone  by  mercy. 

But  this  parable  has  also  comfort  for  down-cast  hearts,  such  as 
say:  "  I  long  to  work  in  the  Lord's  vineyard,  but  I  am  not  so  situ- 
ated as  to  do  much  in  any  way,  and  when  I  try  to  do  some  good, 
something  is  sure  to  come  up  and  to  spoil  it.  Shall  I  then  be  ex- 
cluded as  an  unprofitable  servant  and  of  no  benefit  to  the  vine- 
yard ?"  Indeed,  we  do  little,  and  what  \ve  do  is  all  nothing  but 
patchwork.  There  is  not  one  in  this  house  who  can  show  up  one 
hour  of  thoroughly  good  and  faultless  labor  in  the  Lord's  vineyard. 
The  Christian  does  good,  but  as  long  as  he  is  not  rid  of  the  fiesh, 
he  cannot  do  one  work  which  is  not  tainted  and  imperfect  in  some 
way.  Instead  of  taking  pride  and  putting  trust  in  our  good  works, 
we  have  rather  I'eason  to  be  ashamed  of  them  before  God,  because, 
measured  by  the  standard  of  holiness,  not  one  of  them  could  pass 
muster. 

0  what  a  precious  thing  that  the  householder  deals  with  us 
according  to  His  own  mercy.  "7  will  give  unto  this  last  even  as  unto 
thee.^'  The  gifts  of  grace  were  set  before  those  griimblers,  but  they 
did  not  want  gifts,  they    wanted    wages,    whereas  those    who  knew 


Septuagesimae  Sundai/.  163 

that  they  had  earned  nothing,  were  glad  to  receive  the  gift.     If  you 
feel  your  nnworthiness,    despair   not  I     It  is    not   a  gift   of  reward 
which  is  for  the  worthy,  it  is  grace,  and   because  it  is   grace,  there- 
fore it  is  for  those  who  have  not  earned  it  and  are  not  worthy  of  it- 
Are  you  unworthy  ?    God  is  gracious. 

By  grace  I    Our  works  are  all  rejected, 

All  claims  of  merit  pass  for  naught ; 
The  mighty  Savior,  long  expected, 

To  us  this  blissful  truth  has  brought. 
That  He  by  death  redeems  our  race, 

And  we  are  saved  alone  by  grace.        Amen.. 


SEXAGKSIIVIAE    SUNOAV 


Text  :  And  when  much  people  were  gathered  together,  aud  were' 
come  to  him  out  of  every  city,  he  spake  by  a  parable  :  A  sower  went  out 
to  sow  his  seed :  and  as  he  sowed,  some  fell  by  the  way-side ;  and  it  was 
trodden  down,  and  the  fowls  of  the  air  devoured  it.  And  some  fell  upon 
a  rock ;  aud  as  soon  as  it  was  sprung  up,  it  withered  away,  because  it 
lacked  moisture.  And  some  fell  among  thorns  ;  and  the  thorns  sprang  up 
with  it,  and  choked  it.  And  other  fell  on  good  ground,  and  sprang  up, 
and  bare  fruit  a  hundred-fold.  Aud  when  he  had  said  these  things,  he 
cried,  He  that  hath  ears  to  hear,  let  him  hear.  And  his  disciples  asked 
him,  saying.  What  might  this  parable  be '?  And  he  said,  Unto  y6u  it  is 
given  to  know  the  mysteries  of  the  kingdom  of  God:  but  to  others  in  para- 
bles ;  that  seeing  they  might  not  see,  and  hearing  they  might  not  under- 
stan'd.  Now  the  parable  is  this  :  The  seed  is  the  word  of  God.  Those  by 
the  way-side  are  they  that  hear ;  then  cometh  the  devil,  and  taketh  away 
the  word  out  of  their  hearts,  lest  they  should  believe  and  be  saved.  They 
on  the  rock  are  they,  which,  when  they  hear,  receive  the  word  with  joy  ; 
and  these  have  no  root,  which  for  a  while  believe,  and  in  time  of  tempta- 
tion fall  away.  And  that  which  fell  among  thorns  are  they,  which,  when 
they  have  heard,  go  forth,  and  are  choked  with  cares  and  riches  and 
pleasures  of  thi^  life,  and  bring  no  fruit  to  perfection.  But  that  on  the 
good  ground  are  they,  which  in  an  honest  and  good  heart,  having  heard 
the  word,  ke.ep  it,  and  bring  forth  fruit  with  patience.     Luke  8,  4-15 

Grent  are  the  exertions  which  are  now  made  to  refine  and  ennoble 
the  human  race.  Progress  is  the  watchword  of  the  age,  not  only 
in  material  improvements,  but  also  in  the  culture  of  the  mind  ;  and 
it  is  certainly  true,  education  was  never  so  widespread,  never  so 
general  a  thing  as  it  is  now.  By  education,  men  say,  the  human 
race  is  becoming  nobler,  better ;  its  moral  standard  more  elevated. 
And  the  theory  is  advanced,  the  more  widespread  and  thorough 
education  would  become,  the  more  would  vice  be  subdued,  the  more 
would  the  nobler  qualities  of  our  race  be  developed. 

(164) 


Sexagesimae  Sunday.  165 

Now  the  Christian  church  has  never  been  an  opponent  of 
education  and  learning;  in  all  ages  the  church  has  proved  herself 
the  foster-mother  also  of  worldly  learning,  sciences  and  the  fine 
arts.  Where  the  Bible  is  introduced  barbarism  must  vanish,  civili- 
zation follows  in  its  wake.  The  Christian  nations  are  the  civilized, 
the  educated,  the  enlightened  ones.  Bat  in  our  times  education  is 
greatly  overestimated  that  many  count  it  the  help  of  the  world.  If 
we  ask,  what  is  the  need  of  the  world  ?  men  will  answer  :  Education. 
We  Chi-istians  know  that  education  is  not  the  true  help  of  the 
world.  Education  is  good,  it  is  praiseworthy,  but  when  men  think 
education  the  one  thing  needful,  when  they  say,  that  education  would 
elevate  the  human  race  from  the  pool  of  depravity  into  which  it  has 
fallen,  that  is  a  fatal  error.  When  education  is  made  to  supplant 
the  Gospel  of  Jesus  Christ  it  is  put  to  an  evil  and  harmful  use. 
The  heart  of  man  is  evil  and  remains  evil,  though  you  educate  him 
a  thousand  years  in  all  the  scieuces  of  this  world.  Does  not  history 
tell  us,  and  does  not  our  own  observation  prove  to  us  that  fre<|uently 
the  most  educated  are  the  most  vicious  of  men  ?  I  am  of  course  not 
speaking  against  education.  From  a  worldly  point  of  view  the  best 
fortune  which  parents  can  provide  for  their  children  is  to  give  them 
a  good  education.  That  is  better  than  to  leave  them  a  pile  of 
money.  I  am  speaking  against  education  being  regarded  as  the 
savior  of  mankind,  and  I  say  :  Education  can  make  a  man  a  gentle- 
man, but  it  cannot  make  him  a  Christian. 

There  is  but  one  thing  in  the  world  which  can,  in  the  true  and 
full  meaning  of  the  word,  help  man,  and  that  is  the  Word  of  the 
cross.  It  alone  is  the  incorruptible  seed  by  which  men  are  born 
again  to  become  new  creatures.  Education  gives  to  man  outwai'd 
polish,  but  the  Word  of  the  cross  makes  him  a  new  creature  from 
heart  and  soul.  The  true  help  of  man  is  to  hear  the  Word  of  God, 
and  that  is  his  only  help.  All  those  who  would  become  new  creatures, 
who  would  be  born  again  to  an  imperishable  hope,  must  hear  the 
Word  of  God.  Human  wisdom  and  human  contrivances  may  change 
and  polish  the  manners,  but  the  heart  they  can  not  change  ;  this 
only  that  Word  can  do  which    is    "  the   power  of  God." 


166  Sexagesimae  Sunday. 

The  Gospel  of  Christ  is  now  scattered  broadcast  throughout 
the  world,  and  it  is  a  good  and  powerful  seed  which  brings  fruit 
wherever  it  is  sown.  It  blesses  a  heart  here  and  saves  a  soul  there ; 
"it  is  the  power  of  God  unto  salvation  to  every  one  that  believeth ; 
to  the  Jew  first,  and  also  to  the  Greek."  Yet  not  in  all  does  the 
seed  bring  fruit  to  perfection.  The  Lord  distinguishes  four  kinds 
■of  hearers. 

Hence  let  me  speak  oti : 

The  Fourfold  Hearinct  of  God's  Word. 

I. 

Of  the  tirst  class  of  hearers  the  Lord  says  :  "  A  sotver  went  out  ■ 
io  sow  his  seed :  and  as  he  soioed,  some  fell  Inj  the  wayside;  (tnd  it 
was  trodden  down,  and  the  fowls  of  the  air  devoured  it."  This  He 
explains  thus :  "  Those  by  the  wayside  are  they  that  hear  ;  then  com- 
eth  the  devil,  and  taheth  away  the  word  out  of  their  hearts,  lest  they 
■should  helieve  and  he  saved.''  This  class  are  persons  who  do  hear 
the  Word,  but  they  are  not  renewed,  not  converted,  not  saved  by  it. 
Their  hearts  are  hard  like  unto  a  hard-trodden  pathwg,y.  The  seed 
falls  on  the  surface  and  it  remains  on  the  surface,  and  in  a  very 
short  time  it  has  disappeared  again.  They  do  not  take  the  Word 
to  heart,  they  do  not  understand  it  and  soon  they  have  forgotten  it. 
To  preach  the  Gospel  to  this  class  of  hearers  is  like  beating  the  air. 
You  may  beat  the  air  an  hundre  1  strokes  with  a  switch,  you  will 
hear  a  whistling  sound  and  you  will  gradually  feel  your  arm  tiring, 
but  that  is  all ;  not  a  vestige  of  the  strokes  will  remain  in  the  air. 
This  class  of  hearers  may  liear  the  Gospel  for  years,  yet  they  un- 
derstand and  know  nothing  or  very  little  about  it.  If  you  will 
look  around  among  your  acquaintances  you  will,  no  doubt,  find  such 
who  go  to  preaching,  and  as  for  the  law  they  know  well  enough 
what  is  right  and  vvrong  among  men,  but  when  it  comes  to  the 
Gospel  they  do  not  understand  the  first  principles  of  it,  although 
they  have  heard  it  perhaps  an  hundred  times. 

Where  is  the  fault?  Is  it  in  the  seed ?  0  no!  it  is  not  the 
fault  of  the  seed ;  the  seed  is  good.  Indeed,  it  is  exactly  the  same 
seed  whether  it  falls  "  hy  the  wayside  "  or  "  on  good  ground.''      One 


Sexagesimae  Sunday.  167 

and  the  same  Gospel  is  preached  to  all,  and  of  it  Christ  says  :  "  The 
words  that  I  speak  unto  you,  they  are  spirit,  and  they  are  life." 
Where  is  the  fault?  Is  it  in  the  quality  of  the  soil,  because  it  is 
hard  ?  This  the  text  does  also  not  say;  it  only  says  :  "  Some  fell  by 
the  wayside,'"  but  it  does  not  say  that  this  was  the  reason  why  it 
could  not  grow.  Originally  the  hearts  of  all  are  like  the  wayside 
soil.  By  nature  all  have  a  stony  heart,  and  this  is  a  divine  seed 
with  divine  power  to  make  the  hardest  soil  soft  and  fertile.  "  Is 
not  my  word  like  as  a  lire  ?  saith  the  Lord ;  and  like  a  hammer  that 
breaketh  the  rock  in  pieces  ?  "  That  which  can  break  rocks  can 
also  break  wayside  soil. 

The  test  says  of  the  seed  :  "  //  was  trodden  doivn,  and  the  fowls 
of  the  air  devoured  if."  That  is  the  reason.  The  seed  is  trodden 
down.  Those  by  the  wayside  themselves  tread  down  the  seed. 
When  they  hear  the  Word  they  put  it  from  them,  as  Paul  said  to 
the  Jews  of  Antioch  :  "  It  was  necessary  that  the  word  of  God  should 
first  have  been  spoken  to  you  :  but  seeing  ye  put  it  from  you,  and 
judge  yourselves  unworthy  of  everlasting  life,  lo,  we  turn  to  the 
Gentiles."  The  wayside  hearers  put  the  Word  from  them,  saying 
within  themselves  that  they  do  not  want  it. 

Others,  when  they  hear  the  Word,  are  struck  by  it,  but  they 
argue :  If  I  would  let  this  seed  grow  in  my  heart  what  would  my 
acquaintances  say  ?  how  would  my  companions  regard  me  ?  would 
they  not  call  me  a  fool,  and  would  I  not  lose  their  friendship  ? 
They  think  they  could  not  afford  to  risk  losing  the  friendship  of 
men  and  so  they  put  down  the  Word. 

The  seed  by  the  wayside  is  not  only  trodden  down,  it  is  also 
devoured  by  the  fowls  of  the  air :  "  Thoi  cometh  the  devil,  and  tah- 
eth  away  the  word  out  of  their  hearts."  The  devil  knows  that  it  is 
the  Word  which  does  the  harm  to  his  kingdom  and  therefore,  if  he 
can  not  keep  people  from  going  to  hear  he  will  be  busy  to  take  the 
Word  from  their  hearts  even  while  the  pastor  is  preaching.  If  he 
can  make  the  mind  drowsy,  or  fill  it  with  thoughts  of  pleasure  or 
business  or  sinful  and  filthy  imaginings  the  Word  can  not  enter  the 
heart.  And  with  many  who  did  give  attendance  to  the  Word  the 
enemy  yet  succeeds  in  taking  it  from  them  by  a  chat  at  the  church 


168  Sexagesimae  Sunday. 

door,  or  a  diversion  in  the  evening.  If  you  go  to  church  every 
Sunday,  but  each  time  allow  the  enemy  to  take  the  Word  from  you 
it  is  labor  lost  and  your  last  estate  will  be  worse  than  the  first. 

Does  not  the  text  exculpate  those  by  the  wayside  ?  Does  not 
the  Lord  plainly  say  to  the  disciples :  "  Unto  yoti  it  is  given  to  hi07o 
the  mysteries  of  the  kingdom  of  God:  but  to. others  in  parables  ;  that 
seeing  they  might  not  see,  and  hearing  they  might  not  understand." 
Must  we  not  conclude  from  these  words  that  it  was  not  the  will  of 
the  Lord  that  those  people  should  understand  His  doctrine,  believe 
it  and  be  saved  ?  And  if  it  was  not  His  intention  that  they  should 
understand,  how  could  any  guilt  fall  on  them  ?  These  conclusions 
appear  very  reasonable,  but  they  are  not  founded  in  the  text  and  do 
not  follow  from  it.  If  the  Lord  said,  He  spoke  to  the  people  in 
parables  for  this  reason,  because  He  did  not  want  them  to  under- 
stand it  and  be  saved,  then  He  would  have  contradicted  many  pas- 
sages of  the  Scripture  which  so  distinctly  declare,  that  He  will  have 
all  men  to  come  to  the  knowledge  of  the  truth  and  be  saved.  The 
text  is  clear  in  itself  if  we  only  examine  it  right.  The  reason  why 
the  seed  by  the  Avayside  does  not  grow  and  bring  fruit  is,  because  it 
is  trodden  down  and  devoured.  The  Sower  sows  the  seed  with  the 
intent  that  it  should  grow.  He  sows  good  seed,  and  it  would  grow 
and  bring  fruit  if  it  were  not  trodden  down  and  devoured.  To  this 
the  devil  himself  gives  testimony;  for  he  '■'cojneth  and  taketli  away 
the  luord  out  of  their  hearts,  lest  they  should  believe  and  be  saved.' ^ 
The  devil  knows  for  what  purpose  the  seed  is  sown,  he  knows  that 
it  is  good  seed  and  if  left  there  will  bring  forth  faith  and  salvation ; 
therefore  he  says :  I  must  be  at  hand,  I  must  take  that  seed  away, 
or  the  eyes  of  those  people  will  be  opened,  they  will  believe  and  be 
saved.  So  the  devil  himself  bears  testimony  that  it  is  the  will  of 
the  Sower,  that  those  people  should  believe  and  be  saved. 

But  since  this  is  the  Lord's  will  what  can  we  make  of  the 
words  :  "  To  others  in  parables  ;  that  seeing  they  might  not  see,  and 
hearing  they  might  not  understand."  We  must  here  not  forget  to 
what  kind  of  people  the  Lord  was  speaking.  He  had  preached  to 
the  people  before,  and  He  had  not  spoken  to  them  in  dark  sayings, 
but  in  childlike  words;    for    in  his  first  chapter  Mark  informs  us  : 


Sexagesimae  Sunday.  169 

"  Jesus  came  into  Galilee,  preaching  the  gospel  of  the  kingdom  of 
God,"  but  they  received  not  His  Word.  Now  He  spake  to  them  in 
parables  which  they  could  see  and  yet  not  see,  which  they  could 
understand  and  yet  not  understand.  They  could  understand  the 
words  seed,  sowing,  wayside,  etc.,  but  the  parabolic,  the  hidden 
meaning  thereof  they  could  not  understand.  And  the  Lord  spake 
to  them  in  this  manner  to  induce  them  to  seek  after  the  hidden 
meaning  of  His  words,  as  the  disciples  did  who  can^e  asking  an  ex- 
planation. If  the  multitude  would  have  come  asking  further  in- 
struction they  would  have  received  it  just  as  well  as  the  disciples ; 
for  Jesus  never  rejected  any  one  who  came  unto  Him. 

II. 

If  Satan  cannot  hinder  the  seed  from  taking  root  and  begin- 
ning to  grow  in  the  heart  his  aim  will  next  be  to  cause  it  to  wither 
again.  Of  the  second  class  of  hearers  the  parable  says  :  "Some  fell 
upon  a  rock;  mid  as  soon  as  it  was  sjrrung  wp,  if  withered  away,  l)e- 
cause  it  lacked  moisture."  In  explanation  the  Lord  says  :  "  They 
on  the  roch  are  they,  which,  when  they  hear,  receive  the  word  ivith  joy  ; 
and  these  have  no  root,  which  for  a  while  believe,  and  in  time  of  temy- 
tation  fall  away."  On  a  rock  with  but  a  thin  layer  of  soil  seed  will 
spring  up  very  quickly,  but  hot  sunshine  and  dry  winds  cause  it  to 
wither  quickly.  This  class  of  hearers  do  truly  believe  for  a  while, 
but  seeing  a  young  and  promising  faith  spring  up  is  hateful  to  the 
enemy  and  he  will  do  his  best  to  cause  the  young  Christian  to  fall  into 
sin  or  to  be  offended  at  the  cross  of  Christ.  Many  are  the  instances 
of  awakenings  which  seemed  to  promise  great  things,  but  soon  died 
away  like  young  wheat  on  a  rock  is  singed. 

AVhy  do  many  become  backsliders  so  ([uickly  ?  "•  And  these 
have  no  root."  A  shallow  surface  only  was  cultivated  in  them,  and 
underneath  the  rock  remained  unbroken.  They  repent,  but  not 
thoroughly.  Hosea  says  of  them :  "They  return,  but  not  to  the 
Most  High :  they  are  like  a  deceitful  bow."  Many  are  carried  away 
by  momentary  emotions.  The  Word  does  lay  hold  on  them  and  for 
a  while  it  seems  that  they  would  become  zealous  and  exemplary 
Christians,  but  it  is  all  only  superficial.     In  the  depth  of  the  heart, 


170  Sexagesvmae  Sunday. 

in  the  background  of  the  soul  the  rocky  soil  remained  unbroken, 
and  when  a  heat,  a  temptation,  an  aflfliction  comes  they  fall  away. 
Therefore  the  prophet  Joel  exhorts :  "  Rend  your  heart,  and  not 
your  garments,  and  turn  unto  the  Lord  your  God."  Let  the  plough- 
share of  the  law  penetrate  deeply  and  turn  up  the  soil  thoroughly 
that  the  seed  of  the  Gospel  can  strike  firm  root  and  can  endure  the 
•drouth  when  it  comes. 

in. 

There  is  another  danger  to  the  growing  seed,  beside  being  con- 
sumed by  the  drouth.  ^'^And  some  fell  among  thorns  ;  and  tJie  thorns 
sprang  up  ivith  it,  and  ehoTced  it."  Of  these  the  Lord  says  in  His 
explanation  :  "That  which  fell  among  thorns,  ai'e  they,  which,  lohen 
they  have  heard,  go  forth,  and  are  choked  with  cares  and  riches,  and 
pleasures  of  this  life,  and  hring  no  fruit  toiJerfection."  Seed  sown  among 
thorns  will  not  die  so  quickly  as  that  on  the  rock,  it  may  grow  very 
luxuriantly  for  a  while,  but  when  the  thorns  begin  to  crowd  it,  then 
it  turns  yellow,  becomes  sickly  and  gradually  dies.  Therefore  the 
Lord  does  not  say  of  those  among  thorns  that  they  bring  no  fruit 
at  all,  but  they  "  bring  no  fruit  to  perfection."  They  are  true 
Christians,  spiritually  alive,  and  they  begin  to  bring  the  fruits  of  the 
Spirit  by  walking  in  good  works,  but  the  thorns  come  up  and  they 
gain  ground  until  they  infest  the  whole  heart.  So  the  spiritual  life 
is  choked  and  the  fruit  unto  salvation  does  not  follow. 

The  thorns  are  all  sins  and  evil  lusts,  of  which  the  Lord 
specifies  three  :  "Cares  and  riches,  and  pleasnres  of  this  life." 
Indeed,  three  most  dangerous  thorns.  Many  turn  to  the  Lord  in 
all  earnestness,  and  especially  do  many  in  their  youth  vow  allegiance 
unto  the  Lord,  in  uprightness  of  heart  pledging  themselves  to  walk 
in  the  ways  of  the  Lord  to  the  end  of  their  lives,  but  in  after  years 
they  become  entangled  and  choked  in  the  cares  of  this  life.  They 
enter  business,  have  much  to  occupy  their  mind,  a  household  to 
care  for,  and  the  care  for  the  soul  becomes  less  until  other  cares 
have  crowded  it  out ;  and  though  they  remain  'church  members  and 
preserve  the  outward  form  of  godliness,  yet  the  spiritual  life  in 
them  which  was  once  so  fresh  and  green,  has  died  out,  and  it  must 


Sexagesimae  Sunday.  171 

be  said  of  them  as  of  the  church  at  Sardis :  "  Thou  hast  a  name 
that  thou  livest,  and  art  dead." — With  others  the  desire  to  gain  a 
competence  awakes,  and  they  know,  to  be  saving  and  to  gather  up 
the  fragments  is  not  wrong,  but  by  and  by  their  deceitful  heart 
leads  them  beyond  the  line,  their  saving  money  is  turned  into  craving 
money  and  so  the  love  of  money  gradually  takes  possession  of  their 
heart  and  the  love  of  Christ  is  choked. — Others  are  lured  by  sensu- 
al lusts  or  worldly  pleasures,  and  they  say,  it  is  allowable  enjoyment, 
but  they  suffer  it  to  draw  them  away  from  the  care  for  the  soul,  and 
by  and  by  fornication,  intemperance  or  some  other  carnal  vice  fixes 
its  hold  on  them,  or  the  love  of  the  world  chokes  the  love  of  God 
in  their  hearts.  This  is  the  history  of  many  thousands  who  once 
were  the  children  of  God,  but  who,  like  Solomon  and  Demas,  suf- 
fered the  thorns  to  grow  up  and  to  choke  the  spiritual  life  within 
them. 

Because  this  is  so  we  should  in  turning  to  the  Lord  be  careful 
to  root  up  all  the  thorns  and  to  leave  none  remaining  in  the  heart, 
as  the  prophet  Jeremiah  exhorts ;  "Break  up  your  fallow  ground, 
and  sow  not  among  thorns."  Turning  unto  the  Lord,  see  that  you 
bid  farewell  to  every  sin  and  then  watch  day  after  day  that  not 
rank  thorns  or  vicious  weeds  grow  up  again.  If  you  allow  a  place 
to  the  brier  of  intemperance,  or  the  hawthorn  of  avarice,  or  the 
nightshade  of  carnal  pleasure  it  will  surely  bring  death  to  the 
inner  man.  Make  it  your  practice  frequently  to  scan  the  field  of 
the  heart  with  the  eye-glass  of  the-  law  and  when  you  discover  a 
weed  let  there  be  no  temporizing  with  it,  that  your  heart  may  remain 
like  to  that  ground  of  which  the  parable  says  : 

IV. 

"And  other  fell  on  good  ground,  and  qjrang  up,  and  bare  fruit 
an  hundred  fold ."  Explaining  this  the  Lord  says:  "That  on  the 
good  ground  are  they,  which  in  an  honest  atid  good  heart,  having 
heard  the  word,  keep  it,  and  bring  forth  fruit  with  patience." 
These  are  they  who  hear  the  Word,  understand  it,  believe  it,  bring 
fruit  to  perfection  and  are  saved.  They  are  those  who  reach  the 
end  of  faith,  the  salvation  of  the  soul. 


172  Sexagesimae  Simday. 

How  can  the  Lord  here  say  :  "And  other  fell  on  good  ground," 
when  the  Scriptures  testify  that  Adam  "  begat  a  son  in  his  own 
likeness,"  and:  "That  which  is  born  of  the  flesh  is  flesh  ?"  The 
Lord  compares  the  hearts  of  these  with  good  ground,  not  because 
they  are  good  in  themselves  before  the  seed  comes  to  them,  or  even 
because  they  are  one  whit  better,  than  the  hearts  of  those  by  the 
wayside,  but  because  the  seed  falls  into  them,  makes  them  good 
ground  and  grows  and  brings  fruit  in  them.  That  this  is  the  mean- 
ing is  unquestionable  from  the  Lord's  words  to  the  disciples  : 
"  Unto  you  it  is  given  to  hnow  the  mysteries  of  the  kingdom  of  God."" 
That  the  hearts  of  the  disciples  were  a  good  soil  was  not  of  them- 
selves, it  was  the  gift  of  God. 

It  is  the  seed  that  makes  the  ground  good  and  produces  the 
fruit.  Without  the  seed  neither  good  ground,  nor  any  fruit.  If 
we  would  be  good  ground  and  bring  fruit  we  must  occupy  ourselves- 
continually  with  the  Word.  "He  that  hath  ears  to  hear,  let  him 
hear."  We  must  hear  the  Word,  read  it,  keep  it  and  ponder  it  in 
our  heart,  and,  surely,  the  soil  will  not  be  too  hard  for  that  seed,  it 
will  strike  root  and  grow.  Then  when  the  seed  has  sprung  up  we 
are  to  bring  forth  fruit  with  patience.  Where  that  seed  is 
growing  the  weather  will  not  always  be  fair,  tempests  will  come, 
heat  will  fall  upon  it,  tares  will  strive  to  choke  it,  but  we  should 
^^hring  forth  fruit  IV ith  patience,"  knowing  that  the  harvest  will 
come,  when  they  that  sow  in  tears  shall  reap  in  joy,  and  they  that 
went  forth  weeping  shall  bring  their  sheaves  with  rejoicing.    Amen. 


QUINQUAOESIiVIAE   SUNO^W. 


Text  :  Tlicu  he  took  unto  him  the  twelve,  and  said  unto  them,  Behold, 
we  go  up  to  Jerusalem,  and  all  things  that  are  written  by  the  prophets 
concerning  the  Son  of  man  shall  be  accomplished.  For  he  shall  be  de- 
livered unto  the  Gentiles,  and  shall  be  mocked,  and  spitefully  entreated, 
and  spitted  on :  and  they  shall  scourge  him,  and  put  him  to  death :  and 
the  third  day  he  shall  rise  again.  And  they  understood  none  of  these 
things :  and  this  saying  was  hid  from  them,  neither  knew  they  the  things 
Avhich  were  spoken.  And  it  came  to  pass,  that  as  he  was  come  nigh  unto 
Jericho,  a  certain  blind  man  sat  by  the  way-side  begging :  and  hearing  the 
multitude  pass  by,  he  asked  what  it  meant.  And  they  told  him,  that  Jesus 
of  Nazareth  passeth  by.  And  he  cried,  saying,  Jesus,  thou  son  of  Dayid, 
have  mercy  on  me.  And  they  which  went  before  rebuked  him,  that  he 
should  hold  his  peace  :  but  he  cried  so  much  the  more,  Thou  son  of  David, 
have  mercy  on  me.  And  J'esus  stood,  and  commanded  him  to  be  brought 
unto  him  :  and  when  he  was  come  near,  he  asked  him,  saying,  What  wilt 
thou  that  I  shall  do  unto  thee  ?  And  he  said.  Lord,  that  I  may  receive  my 
sight.  And  Jesus  said  unto  him,  Receive  thy  sight :  thy  faith  hath  saved 
thee.  And  immediately  he  received  his  sight,  and  followed  him,  glorify- 
ing God  :  and  all  the  people,  when  they  saw  it,  gave  praise  unto  God. 
Luke  18,  31-43. 

We  again  stand  at  the  threshold  of  that  period  of  the  year 
whicli  our  forefathers  set  apart  for  the  special  consideration  of  the 
sufferings  and  death  of  our  Lord  Jesus  Christ,  and  avhich  was  re- 
garded by  them  as  a  sacred  time.  Surely,  a  good  and  laudable  or- 
dinance of  the  church  ;  for  the  suffering,  death  and  rising  again  of 
the  Lord  is  the  very  center  of  the  whole  work  of  our  redemption  and 
salvatdon.  Any  one  who  does  not  understand  this  part  of  Christ's 
work  ;  any  one  who  does  not  know  wherefore  Christ  suffered,  why 
He  died  and  for  what  purpose  He  rose  again,  can  nevermore  under- 
stand the  plan  of  salvation.  Whosoever,  therefore,  would  come  to 
a  living  knowledge  of  God  and  the  Savior  whom  He  has  sent ;  who- 

(173) 


1?4  (JjriiKjiffN/esinute   Sunddij. 

soever  would  know  the  will  of  the  Father  and  understand  the  work 
of  the  Son,  let  him  study  the  meaning  of  (.'hrist's  suffering,  death 
and  resurrection.  So  long  as  the  disciples  did  not  understand  these 
things  the  Scriptures  were  a  sealed  book  to  them  and  their  eyes 
were  holden  that  they  could  not  see  the  true  glory  of  Jesus  ;  for 
when  He  spake  to  them  of  His  suffering  and  death  "this  mying  was 
Mil  from  them,  neitlter  knew  they  Ike  tilings  irhir/t  were  sjwl-en." 
This  is  C'hrist's  true  glory,  that  through  suffering  and  death  He  re- 
deemed us  from  sin  and  death.  For  this  the  perfected  saints  ascribe 
unto  Him  everlasting  glory,  saying :  "Thou  wast  slain  and  hast 
redeemed  us  to  God  by  thy  blood  out  of  every  kindred,  and  tongue, 
and  people,  and  nation,"  and  the  epistle  to  the  Hebrews  says:  "  By 
his  own  blood  he  entered  in  once  into  the  holy  place,  having  ob- 
tained eternal  redemption  for  us." 

Without  Christ's  suffering,  without  the  shedding  of  His  blood 
and  His  death  we  would  not  be  redeeiaied,  because  Divine  justice 
required  that  the  guilt  of  sin  must  be  punished,  the  wages  of  sin 
must  be  paid,  before  mercy  could  be  extended  to  sinners.  There- 
fore when  Peter  in  Gethsamane  drew  his  sword  to  defend  his  Master, 
the  Lord  said  unto  him:  '•  Put  up  thy  sword  into  the  sheath;  the 
cup  which  my  Father  hath  given  me,  shall  I  not  drink  it?  "  With- 
out the  shedding  of  His  blood  there  could  be  no  forgiveness  of  sin ; 
for  the  epistle  to  the  Hebrews  says  :  "Without  shedding  of  blood  is 
no  remission,"  and  of  His  blood  alone  does  the  Lord  say  :  "  This  is 
my  blood  of  the  new  testament,  which  is  shed  for  nnniy  for  the  re- 
mission of  sins."  Without  His  death  we  would  yet  be  in  the  power 
of  death,  as  the  epistle  to  the  Hebrews  says  :  "  Forasmuch  as  the 
children  are  partakers  of  flesh  and  blood,  he  also  himself  likewise 
took  part  of  the  same ;  that  through  death  he  might  destroy  him 
that  had  the  power  of  death,  that  is,  the  devil ;  and  deliver  them 
who  through  fear  of  death  were  all  their  lifetime  subject  to  bond- 
age." Only  because  He  died  can  we  triumph  over  death  saying : 
"0  death,  where  is  thy  sting?     0  grave,  where  is  thy  victory?" 

If  we  would  be  Christians  indeed,  we  must  know  and  we  must 
believe  that  Christ's  sufferings,  blood  and  death  are  the  ransom  with 
which  we  are  bought  from  sin  and  death,  the  price  with  which  life 


Quinqiut(je^i7)r<ie  Siaii/(ff/.  175- 

and  salvation  are  purchased  for  us.  This  knowledge,  certainty  and 
faith  should  be  written  in  our  hearts  with  indelible  letters  that  we 
would  never  lose  sight  of  it,  and  especially  that  time  of  the  year  in 
which  the  Lord's  death  took  place,  we  should  improve  to  make  our- 
selves acfiuainted  with  these  things.  Let  me  therefore  to-day  in  a 
general  way  speak  of  : 

The  Suffering  of  Jesus  Chuist. 

Let  me  remind  that  it  is  : 
L     A  free-will  suffering; 
IL     A  mirror  of  God's  wrath  against  sin  ; 
III.     That  "by  His  stripes  we  are  healed." 

1. 

Descriptions  of  the  life  and  death  of  Christ  are  now  a  very 
common  thing.  One  often  meets  with  traveling  agents  peddling 
such  books,  and  it  is  almost  become  fashionable  for  every  family  to 
possess  a  life  of  Christ.  Frequently  people  pay  large  prices  for 
such  books,  and  many  of  them  are  not  worth  the  paper  they  are 
printed  on.  Some  of  the  modern  descriptions  of  the  life  of  Christ 
are  writteu  by  Infidels,  some  by  Rationalists,  and  some  by  Chris- 
tians. On  an  average  the  latter  class  may  be  recommended  in  a 
general  way,  but  the  two  first  classes  are  worth  less  than  nothing, 
they  are  extremely  dangerous.  Although  they  may  call  Him  the 
world's  savior,  yet  they  represent  Christ  not  as  the  true  (xod  incar- 
nated for  the  redemption,  of  man,  but  only  as  a  pious  and  wise  teach- 
er of  morals.  Of  His  sufferings  and  shameful  death  they  say,  that 
the  Jews  hated  Him  on  account  of  His  doctrine,  and  because  He 
would  not  deny  the  truth,  He  became  a  victim  of  His  enemies. 
Were  it  true  that  Christ  had  not  died  of  His  ow^n  free  will,  but  be- 
cause He  was  overpowered  by  His  enemies,  then  He  could,  of  course, 
not  be  our  Savior.  But  Jesus  Christ  did  not  die  because  He  was  over- 
powered by  His  enemies.  He  died  according  to  the  eternal  counsel 
of  Grod,  as  Peter  plainly  tells  us  in  his  Pentecost  sermon  :  "  Jesus 
of  Nazareth,  being  delivered  bv  the  determinate  counsel    and    fore- 


17(5  Quinquagednme  Sundaii. 

knowledge  of  Clod,  ye  have  taken,  and  by  wicked  hands  have  cruci- 
fied and  slain."  The  suffering  of  Christ  was  foreordained  by  the 
triune  God,  and  He  Himself  was  the  almighty  God.  He  did  not 
become  a  victim  of  His  enemies,  He  suffered  of  His  own  free  will. 

The  Lord's  willingness  to  suffer  is  very  evident  in  our  text; 
for  He  says  :  '■'•Beliold  we  go  up  to  Jerusalem,  and  all  tilings  that  are 
written  by  the  iwophets  concerning  the  Son  of  man  shall  be  accom- 
plished "  These  words  the  Lord  spake  to  His  disciples  when  on 
His  last  journey  to  Jerusalem.  He  knew  what  the  prophets  had  fore- 
told of  Him;  He  was  well  aware  of  all  that  was  to  befall  Him  at 
Jerusalem  ;  He  told  Eis  disciples  beforehand,  saying :  "He  shall  he 
delivered  unto  the  Gentiles,  and  shall  he  mocked,  and  spitefully  entreat- 
ed and  spitted  on;  and  they  shall  scourge  him,  and  pui  him  to 
death."  Knowing  this,  why  did  He  not  turn  back  on  His  journey 
und  go  to  Tyre  or  Damascus,  and  so  avoid  suffering  and  death  ? 
Why  went  he  straightway  to  Jerusalem  ?  He  wanted  to  suffer  and 
die ;  He  went  to  Jerusalem  to  accomplish  what  the  prophets  had 
said  of  Him.  Even  when  His  enemies  had  come  with  staves  and 
swords  to  take  Him,  it  was  yet  in  His  power  to  escape  their  hands ; 
for  when  P.eter  drew  the  sword  He  said :  "Thinkest  thou  that  I 
cannot  pray  to  my  Father,  and  He  shall  presently  give  me  more 
than  twelve  legions  of  angels  ?  But  how  then  shall  the  scriptures 
be  fulfilled,  that  thus  it  must  be  ?"  If  it  had  not  been  His  will  to 
suffer  and  die,  all  the  armies  of  Rome  could  not  have  overpowered 
Him,  no  steel  nail  on  earth  could  have  transfixed  Him  to  the  cross. 
Oh,  a  comforting  fact  that  Christ  suffered  of  His  own  free  will ! 
If  He  had  suffered  because  He  became  a  victim  of  His  enemies,  if 
He  had  been  powerless  to  help  Himself,  then  His  suffering  would 
have  been  no  manifestation  of  love ;  for  what  is  done  unwillingly 
does  not  proceed  from  love ;  but  because  He  willingly  laid  down 
His  life,  we  know  that  He  has  a  heart  full  of  love  for  us.  Know- 
ing what  cup  of  bitterness  He  must  drink  at  Jerusalem,  He,  never- 
theless, hastened  to  that  city.  Willingly,  heartily,  joyfully  did  He 
suffer,  as  he  testifies  by  the  Psalmist :  "Lo,  I  come :  in  the  volume 
of  the  book  it  is  written  of  me,  I  delight  to  do  thy  will,  0  my  God." 
He  delighted  in  suffering. 


Quinquagesimae  Snnday.  177 

II. 

Because  Christ  suffered  of  His  own  free  will,  because  He  went 
to  Jerusalem  there  to  suffer  and  to  die,  He  must  certainly  have  had 
some  great  object  in  view.  For  nothing  and  to  no  purpose  no  one 
will  voluntarily  subject  himself  to  suffering  and  death.  Why  did 
Christ  suffer  ?  what  means  His  anguish,  grief  and  torment  ?  where- 
fore His  struggle  with  death  ?  These  are  the  questions  which  we 
must  know  how  to  answer,  otherwise  we  are  yet  like  the  disciples 
who   "  imder stood  none   of  these   tilings.''^ 

What  did  the  disciples  not  understand?  They,  indeed,  knew 
the  meaning  of  the  words  to  be  mocked,  spitted  on,  scourged 
and  put  to  death,  but  they  did  not  understand  why  Christ  must 
suffer  these  things.  They  thought  the  kingdom  of  Christ  would 
be  a  kingdom  of  military  power,  wordly  honors  and  riches.  By 
Him  they  expected  to  be  made  lords  of  the  earth,  and  blinded  by 
this  error  it  was  to  them  an  incomprehensible  saying  that  He  must 
suffer  and  be  put  to  death  in  so   shameful  a  manner. 

As  the  disciples  at  that  time,  so  in  our  time  many,  that  are 
called  Christians,  do  not  understand  the  object  of  Christy's  suffering. 
Heading  the  history  of  His  passion  they  know  what  the  words 
mean,  they  can  tell,  how  cruelly  He  was  treated,  but  the  cause  and 
object  of  His  suffering  is  to  them  a  hidden  thing,  and  even  though 
they  are  told  that  He  suffered  for  the  sins  of  the  world,  they  have 
no  true  knowledge  of  what  sin  is,  or  what  it  is  to  suffer  for  sin. 
Some  consider  the  sufferings  of  Christ  so  that  they  become  exasper- 
ated at  His  tormenters.  Now  the  rejection  of  Christ  by  the  Jews 
and  His  crucifixion  by  the  Gentiles  was  certainly  an  abominable 
act ;  but  persons  who  so  consider  the  Lord's  sufferings  that  they  be- 
come angry  at  the  Jews  show,  that  they  do  not  understand  the 
counsel  of  God  and,  in  fact,  are  of  kindred  mind  with  the  Jews ; 
for  they  think,  they  would  never  have  been  capable  of  doing  so 
wicked  an  act.  They  are  of  the  same  mind  with  the  Pharisees  who 
also  said  :  "  If  we  had  been  in  the  days  of  our  fathers,  we  would 
not  have  been  partakers  with  them  in  the  blood  of  the  prophets." 
Those  do  not  consider  the  sufferings  of  Christ  right  who  say  in  their 


178  Qmuquagesimae  Sundaij. 

hearts,  they  coiikl  not  have  acted  so  wickedly  as  the  Jews  did ;  for 
they  know  not  the  depravity  of  their  own  hearts.  Others  consider 
the  suffering  of  Christ  so  as  to  pity  Him.  They  feel  compassion 
for  Him  and  perhaps  are  moved  to  tears,  because  He  was  so  shame- 
fully treated.  These  only  look  upon  the  Lord's  sufferings,  for- 
getting that  He  did  it  willingly.  Christ  does  not  need  our  com- 
passion, nor  does  He  want  to  be  pitied  by  us.  To  those  women 
weeping  over  Him  on  the  way  to  Calvary  He  said  :  "  Daughters  of 
Jerusalem,  weep  not  for  me,  but  weep  for  yourselves,  and  for  your 
children.  For  if  they  do  these  things  in  a  green  tree,  what  shall 
be  done  in  the  dry  ?  "  We  are  not  to  pity  Christ  as  we  pity  others 
in  distress. 

To  look  upon  the  sufferings  of  Christ  rightly  and  fruitfully  we 
must  remember  what  it  was  that  caused  Him  suffering,  and  for 
what  purpose  He  suffered.  Why  was  He  smitten  and  afflicted? 
Suffering  is  the  consequence  of  sin.  Had  not  sin  come  into  the 
world  there  would  be  no  suffering.  Where  suffering,  there  sin. 
Was  then  Christ  so  great  a  sinner,  because  He  suffered  so  much  ? 
He  had  done  no  violence,  neither  was  any  deceit  in  his  mouth; " 
yet  He  had  sins,  not  of  His  own,  but  the  sins  of  others.  He  had 
more  sins  than  you  and  I  together;  for  He  took  upon  Himself  the 
sins  of  the  world.  He  was  so  loaded  and  covered  with  sin,  that 
St.  Paul  directly  pronounces  Him  sin  saying :  "  God  hath  made 
him  to  be  sin  for  us."  He  was  "  holy,  un  defiled,  separate  from  sin- 
ners," but  "  the  Lord  hath  laid  on  him  the  iniquity  of  us  all." 
Our  sins  were  the  cause  of  His  suffering  and  knowing  this  we  should 
well  consider  how  He  suffered.  So  heavily  did  the  load  of  sin  press 
upon  Him  that  in  the  garden  His  sweat  was  like  great  drops  of  blood 
falling  to  the  ground,  and  an  angel  came  to  strengthen  Him ;  and 
on  the  cross,  enveloped  in  darkness,  from  sheer  anguish  of  spirit  He 
screamed  :  "  My  God,  my  God,  why  hast  thou  forsaken  me  ?  "  The 
capacity  of  our  mind  is  far  too  limited  to  even  imagine  the  vast- 
ness,  the  height  and  the  depth  of  that  suffering  which  extorted  a 
scream  of  agony  from  the  soul  of  Him  who  suffered  willingly  and 
who  possessed  almighty  power  to  support  Him.  Must  not  sin  be  an 
abomination  in  the  sight  of  God?  Must  not  His  anger  against  ua- 


Qulnquagesimae  Sun'^a>/.  179 

righteousness  burn  like  a  fiery  oven,  since  He  punishes  sin  so  terri- 
bly in  His  only  begotten  Son  ?  Would  you  learn  how  heavy  a 
burden  sin  is  ?  Go  to  Gethsemane ;  there  your  sins  bow  down  to 
the  ground  the  Creator  of  all  things.  Do  you  want  to  know 
whether  God  is  angry  at  sin  and  will  punish  it?  Ascend  Mount 
Calvary;  there  the  Father  delivered  His  own  Son  into  the  bonds  of 
death  for  the  punishment  of  sin.  Would  you  know  what  it  cost 
the  Son  of  God  to  make  atonement  for  sin  ?  Picture  His  sufferings 
to  your  mind,  as  the  Lord  Himself  describes  them  in  the  40th  Psalm, 
lamenting  :  "  Innumerable  evils  have  compassed  me  about :  mine 
iniquities  have  taken  hold  upon  me,  so  that:  I  am  not  able  to  look 
up  ;  therefore  my  heart  faileth  me."  Behold,  how  heavily  your 
sins  lay  on  the  shoulders  of  Christ  and  learn  here,  what  sin  deserves 
in  the  sight  of  God,  and  what  dire  judgment  will  fall  upon  you,  if 
you  repent  not  of  sin  and  turn  to  Christ. 

This  is  the  first  lesson  we  are  to  learn    from   the  sufferings  of 
Christ:  the  knowledge  of  sin  and  Clod's  wrath  against  sin.      There 
are  many  who  do  confess  that  they  are  sinners,  but  they  do  so,  as  it 
Avere,  with  a  toss  of  the  head.     They  do  not  count  it  so    very   great 
an  evil  to  be  a  sinner.     They  do  not  look  on  sin  as  something  odious 
before  God,  such  a  violation  of  divine  justice  which  brings  infinite 
guilt  and  deserves  unending  punishment;    they    rather   count   sin 
only  a  fault  and  defect  of  nature  which  man   could    not   help   and 
Avhich  God  would  overlook.-    But  whosoever  thinks  thus   lightly  of 
sin  is  yet  blind  and  does  not  understand  the  sufferings  of  Christ  and 
the  justice  of  God.     To  make  light  of  sin  is  itself  one  of   the  most 
dreadful  sins;  for  to  regard  sin  an  insignificant  and  trivial  thing  is 
imputing  great  foolishness  to  the  Son  of  God  for  suffering  innumera- 
ble evils  only  to  make  satisfaction  for  a  mere  defect  of  nature ;  it  is 
accusing  God  the  Father  of  injustice  for  inflicting  excessive  punish- 
ment on  His  vSon  for  a  small  matter.     Surely,  sin  is  not  merely  a 
defect,  it  is  a  reality.     God  does  verily  not  regard  sin  a  trivial  thing, 
or  He  would  not  have  humbled  His  own  Son,  who   had   agreed   to 
suffer  the  punishment  of  sin,  so  low  that  He  must   die   so   painful 
and  shameful  a  death  at  the  hands  of  the  executioner.      Whenever 
we  consider  the  sufferings  of  Christ  we  should  do  so  praying   with 


180  Quinquagesimae  Sunday. 

that  blind  man  by  the  wayside  :  "  Lord,  that  I  may  receive  my  siyhf/^ 
with  seeing  eyes  to  see  the  depth  of  my  depravity,  the  heinousuess 
of  my  transgressions  and  the  wrath  in  store  for  me  if  I  do  not  hate 
and  forsake  sin. 

So  the  passion  of  Christ  pictures  sin  and  God's  wrath  against 
sin  in  vivid  and  fiery  characters,  and  considering  the  history  of  His 
passion  we  should  lay  to  heart  what  dire  poison  the  seed  of  the  Ser- 
pent is,  since  it  cost  God's  own  Son  His  life's   blood  to  atone  for  it. 

III. 

But  when  we  have  come  to  a  lively  knowledge  of  our  sins,  we 
must  not  despair  in  them,  as  did  Judas  Iscariot,  but  we  should 
further  consider  the  object  of  Christ's  passion,  that  He  suffered  and 
died  in  our  sins,  that  He  bare  our  transgressions  that  we  might  go 
free.  He  suffered  as  our  Eepresentative.  "  The  chastisement  of 
our  peace  was  upon  him ;  "  He  was  chastened  that  we  might  have 
peace ;  He  suffered  that  we  should  be  free  from  suffering.  That  is 
the  foundation  and  pillar  of  our  faith  and  hope.  Permit  me  to 
show  this  in  a  few  sentences. 

Christ  did  not  suffer  in  His  own  sins.  He  had  no  sins  of  His 
own,  He  suffered  in  the  sins  of  the  world,  that  is  of  the  whole  hu- 
man race.  Unto  Him,  as  the  second  Adam,  the  sins  of  the  whole 
human  family  were  reckoned.  "As  by  the  offense  of  one,"  says 
Paul,  "judgment  came  upon  all  men  to  condemnation  :  even  so  by 
the  righteousness  of  one  the  free  gift  came  upon  all  men  unto  justi- 
fication of  life."  As  Adam  brought  suffering  upon  all,  so  Christ 
suffered  for  all ;  as  in  Adam's  sin  the  sentence  of  death  .was  passed 
on  all,  so  in  Christ's  suffering  the  justification  of  life  is  acquired  for 
all.  Therefore  Christ  so  frequently  calls  Himself  the  "  Son  of 
man,"  because  in  Him  the  whole  race  of  men  is  represented.  From 
this  it  incontrovertibly  follows,  firstly,  that  there  is  not  a  single  in- 
dividual on  the  whole  face  of  the  earth,  for  whom  Christ  did  not 
suffer,  because  He  suffered  for  Adam  and  his  children.  If  Satan 
would  sift  you  and  say  :  Yea,  how  do  you  know  that  Christ  has  suf- 
fered for  you  ?  you  may  boldly  answer  :  Get  thee  hence,  Satan ;  or 
canst  thou  bring  proof  that  I  am  not  a  descendant  of   Adam  ?      In 


Quinquagesimae  Sundai/.  181 

the  sufferings  of  the  second  Adam  the  children  of  the  first  Adam 
have  equally  part.  Christ  suffered  for  me  just  as  well  as  He  did  for 
St.  Peter ;  for  I  am  a  descendant  of  Adam  as  well  as  Peter  was. 
From  Christ's  being  the  second  Adam  it,  secondly,  follows,  that  He 
suffered  for  all  sins  of  all  men,  hence  for  all  sins  of  each  one  indi- 
vidually ;  for  as  from  the  one  sin  of  the  first  Adam  all  sins  origi- 
nated, so  the  one  passion  of  the  second  Adam  is  for  all  sins.  Do 
not  permit  Satan  to  torment  you  with  scruples  like  this  :  Christ 
indeed  suffered  for  sins,  but  how  can  you  know,  if  He  suffered  for 
that  sin  which  you  committed  then  and  there.  There  is  no  sin  for 
which  Christ  did  not  suffer;  for  as  all  sins  originated  from  the  first 
Adam,  so  all  sins  centred  on  the  shoulders  of  the  second  Adam. 
From  Christ's  being  the  second  Adam  it,  thirdly,  follows,  that  His 
atonement  is  valid  in  heaven  and  on  earth ;  for  as  by  the  sin  of  the 
first  Adam  death  comes,  so  by  the  suffering  of  the  second  Adam  life 
is  obtained.  To  deny  the  former,  that  by  the  first  Adam  death 
came  into  the  Avorld,  would  be  outright  madness.  Now  as  true  as 
the  first  is,  even  so  true  is  the  latter,  that  by  the  passion  of  the 
second  Adam  life  is  acquired. 

Therefore  I  conclude,  and  God  grant  that  my  words  may  find 
a  place  in  your  hearts  :  Jesus  Christ  was  your  Substitute  ;  He  stood 
in  your  stead ;  He  suffered  the  punishment  of  your  sins ;  for  the 
sake  of  His  suffering  there  is  life  in  store  for  you.  You  ought  to 
have  suffered  for  your  sins,  but  God  accounted  them  to  Christ,  and 
punished  them  in  Him,  so  you  shall  be  free  from  suffering.  Hold 
to  this  Jesus  Christ  and  in  eternity  you  will  know  no  suffering;. 
*'  for  God  hath  made  Him  to  be  sin  for  us,  who  knew  no  sin ;  that 
we  might  be  made  the  righteousness  of  God  in  Him."     Amen. 


I.    STJNL>AY    IN    LKNT. 


Text  :  Then  was  Jesus  led  up  of  the  Spirit  into  the  wilderness  to  be 
tempted  of  the  devil.  And  when  he  had  fasted  fortj-  days  and  forty  nights, 
lie  was  afterwards  a  hungered.  And  when  the  tempter  came  to  him,  he 
said,  If  thou  be  the  Son  of  God,  command  that  these  stones  be  made  bread. 
But  he  answered  and  said,  It  is  written,  Man  shall  not  live  by  bread  alone, 
but  by  every  word  that  proceedeth  out  of  the  mouth  of  God.  Then  the 
devil  taketh  him  up  into  the  holy  city,  and  setteth  him  on  a  pinnacle  of 
the  temple,  and  saith  unto  him,  If  thou  be  the  Son  of  God,  cast  thyself 
down  :  for  it  is  written,  He  shall  give  his  angels  charge  concerning  thee  : 
and  in  their  hands  they  shall  bear  thee  up,  lest  at  any  time  thou  dash  thy 
foot  against  a  stone.  Jesus  said  unto  him,  It  is  written  again.  Thou  shalt 
not  tempt  the  Lord  thy  God.  Again,  the  devil  taketh  him  up  into  an 
exceediu"-  hi"h  mountain,  and  showeth  himall  the  kingdoms  of  the  world, 
and  the  glory  of  them ;  and  saith  unto  him,  All  these  things  will  I  give 
thee,  if  thou  wilt  fall  down  and  worship  me.  Then  saith  Jesus  unto  him. 
Get  thee  hence,  Satan  :  for  it  is  written,  Thou  shalt  worship  the  Lord  thy 
God,  and  him  only  shalt  thou  serve.  Then  the  devil  leaveth  him,  and 
behold,  angels  came  and  ministered  unto  him.     Matth.  4,  1-11. 

This  Gospel,  treating  of  the  fasting  and  temptation  of  Christ, 
is  read  iti  the  church  on  this  Sunday,  because  it  is  the  first  Sunday 
in  Lent;,  which  season  the  ancient  church  set  apart  for  the  special 
contemplation  of  Christ's  suffering  and  death.  But  as  so  many 
other  good  and  edifying  customs  of  antiquity  this  too  was  perverted 
under  popery.  Under  the  plea  that  Christians  ought  to  follow 
Christ,  a  forty  days'  fasting  was  introduced  as  something  meritori- 
ous before  God  and  so  the  hearts  of  the  people  were  led  away  from 
the  sufferings  of  Christ,  and  were  directed  to  their  own  works  for 
righteousness.  From  Ash  Wednesday  to  Easter  the  pope  has  for- 
bidden the  eating  of  meat,  and  he  says  that  whosoever  would  eat 
meat  during  this  time  were  guilty  of  a  sin  unto  death.  Though 
this  fasting  of  the  Papists  has  an  appearance  of   piety,  yet  in  fact 

(182) 


/.  Sunday  in  Lent.  183 

and  reality  it  is  a  vain  and  wicked  thing.  By  their  fasting  they 
hope  to  earn  the  favor  of  God,  but  the  Scriptures  declare  that  man 
is  justified  by  grace  through  faith  alone,  without  the  deeds  of  the 
law.  Though  a  man  would  fast  himself  to  death,  he  could  not 
thereby  merit  the  forgiveness  of  one  single  sin ;  and  because  by  the 
Papistic  fasting  the  central  truth  of  the  Gospel  is  denied,  it  is  not 
strange  that  St.  Paul  pronounces  the  command  "  to  abstain  from 
meats  which  God  has  created  to  be  received  with  thanksgiving'"  a 
"  doctrine  of  devils."  And  the  fasting  of  the  liomanists  is  nothing 
but  hypocrisy.  To  abstain  from  meat,  but  to  till  the  body  with  tish 
and  all  manner  of  delicacies,  is  no  fasting  at  all. 

When  the  pope,  to  justify  his  command,  appeals  to  the  fasting 
of  Christ,  he  does  so  without  any  reason  whatever.  Christ  did  fast 
forty  days  and  forty  nights,  but  He  did  not  say  we  should  do  so 
likewise.  And  He  really  fasted,  that  is,  for  forty  days  and  forty 
nights  He  neither  ate  nor  drank,  and  herein  no  one  can  imitate  Him. 
Neither  does  He  want  it  imitated.  He  did  many  things  which  we 
are  not  to  do  and  can  not  do.  Christ's  fasting  was  a  part  of  His 
work  of  redemption.  He  fasted  to  atone  for  the  lustfulness  of  our 
first  parents,  and  in  general  to  make  satisfaction  for  all  sins  of  in- 
temperance in  eating  and  drinking.  He  shed  His  blood  for  the 
remission  of  sins,  and  this  we  can  not  imitate ;  He  fasted  to  atone 
for  the  sins  of  gluttony  and  drunkenness  and  this  too  we  can  not 
imitate. 

Yet  fasting,  if  performed  in  the  right  sentiment,  is  a  good  and 
wholesome  practice.  Scripture  mentions  three  kinds  of  fasting. 
The  first  is  the  spiritual  fasting,  which  consists  in  abstaining  from 
sins  and  crucifying  the  lusts  of  the  fiesh ;  and  without  this  spiritu- 
al fasting  all  bodily  fasting  is  nothing  but  hypocrisy,  as  God  said 
unto  Israel  by  the  prophet  Isaiah  :  "  Is  it  such  a  fast  that  I  have 
chosen  ?  a  day  for  a  man  to  afflict  his  soul  ?  is  it  to  bow  down  his 
head  as  a  bulrush,  and  to  spread  sackcloth  and  ashes  under  him? 
Wilt  thou  call  this  a  fast,  and  an  acceptable  day  to  the  Lord?  Is 
not  this  the  fast  that  I  have  chosen  ?  to  loose  the  baiids  of  wicked- 
ness, to  undo  the  heavy  burdens;  and  to  let  the  oppressed  go  free, 
and  that  ye  break  every  yoke  ?  "      The   other   kind   of   fasting   is, 


184         .  /.  Sunday  in  Lent. 

when  a  Christian  for  a  certain  time,  either  takes  no  nourishment,  or 
very  little,  not  with  the  intention  of  performing  a  meritorious  work, 
but  in  order  to  be  better  prepared  for  the  subduing  of  carnal  lusts 
and  for  prayer.  This  kind  of  fasting  must  not  be  commanded,  it 
must  be  voluntary,  if  it  is  to  be  right ;  for  Scripture  leaves  it  to  the 
free  choice  of  each  one,  whether,  Avhen  and  how  he  chooses  to  fast. 
A  third  kind  of  fasting  is  that  which  God  imposes,  when  He  afflicts 
a  Christian  with  poverty  that  from  lack  of  food  he  must  fast,  or 
when  God  prostrates  him  on  a  sick-bed,  so  that  food  becomes  re- 
pugnant to  him  ;  and  in  this  kind  of  fasting  patience  is  required 
that  with  resignation  we  receive  Avhat  God  sees  fit  to  send.  These 
are  the  three  kinds  of  fasting  which  the  Scriptures  mention,  but  of 
fasting  as  a  meritorious  work  the  Bible  knows  nothing,  save  alone 
the  fasting  of  Jesus  Christ.  To  Him  belongs  the  honor  that  His 
fasting  alone  is  meritorious,  yea,  of  infinite  value  before  God  'the 
Father.  His  fasting,  therefore,  we  should  not  seek  to  imitate,  but 
we  should  appropriate  it  thi-ough  faith,  believing  that,  because  He 
fasted  our  souls  are  spared  eternal  starvation.        ^ 

But  there  in  the  wilderness  Christ  not  only  sutfered  bodily 
starvation,  at  the  same  time  He  was  tormented  by  the  tempter.  Let 
us  therefore  yet  consider : 

The  Tempting  of  Christ  by  Satan. 
He  suffered  the  temptings  of  Satan  : 

I.     For  our  redemption ; 
II.     For  our  instruction. 

I. 

This  text  narrates  unto  us  a  wonderful  occurrence,  which  may 
well  awaken  our  astonishment :  Satan  tempting  the  Son  of  God  to 
sin.  Satan,  the  chief  of  those  fallen  angels  of  whom  St.  Jude  writes 
that  they  are  "  reserved  in  everlasting  chains  under  darkness  unto 
the  judgment  of  the  great  day,"  Satan  dares  draw  nigh  unto  Jesus 
Christ  "  who  is  over  all,  God  blessed  forever,"  to  tempt  Him  to  sin  ! 
And  not  only  does  Satan  undertake  to  tempt  Christ,  but  he  goes 
about  it  in  a  bold,  overbearing,  arrogant  manner,  as  though  he  were 


/.  Sunday  in  Lent.  185 

Christ's  equal,  or  even  His  superior.  "  If,"  he  says,  ''  if  thon  he  the 
Son  of  God,  command  that  these  stones  he  made  hread"  With  what 
boldness  he  pronounces  it  an  uncertain  thing  if  Jesus  be  the  Son  of 
God  or  not!  With  what  presumption  does  he  undertake  to  teach 
Christ  ways  and  means  how  to  help  Himself  out  of  His  distress  ! 
With  still  greater  impudence  he  takes  Christ  and  leads  Him  about ; 
for  plainly  does  the  text  say  :  "  Then  the  devil  taTceth  liim  up  inta 
the  holy  city,  and  setteth  him  on  a  innnacle  of  the  temjile,  and  saith 
unto  him.  If  thou  he  the  Son  of  God,  cast  thyself  doivn :  for  it  is 
ivritten.  He  shall  give  his  angels  charge  concerning  thee;  and  in  their 
hands  they  shall  hear  thee  ujj,  lest  at  any  time  thou  dash  thy  foot 
against  a  stone."  The  devil  quotes  the  Scriptures,  but  in  a  muti- 
lated form,  just  as  though  Christ  was  so  ignorant  that  He,  would 
not  no'tice  it ;  and  finally  the  devil  crowns  his  arrogance  by  showing 
Christ  the  glory  of  the  world  and  saying  :  '^  All  these  thi^igs  will  I 
give  thee,  if  thou  wilt  fall  dov:n  and  worshij)  me."  Surely,  an  amaz- 
ing thing  ttiat  Satan  dare  presume  to  ask  the  Son  of  God  to  fall 
down  and  to  Avorship  him. 

How  could  this  thing  be  ?  While  an  absolute  monarch  is  sit- 
ting on  his  throne  no  lawyer  can  undertake  to  indict  him ;  for  the 
monarch  is  sovereign  and  is  not  subject  to  the  law,  but  when  that 
monarch  voluntarily  steps  down  from  his  throne  and  takes  the  place 
of  a  criminal,  then  a  lawyer  can  indict  him  as  being  subject  to  the 
law.  And  because  that  monarch  has  agreed  to  become  the  substi- 
tute of  a  criminal,  he  is  no  more  entitled  to  employ  his  absolute 
power  to  set  aside  the  law,  but  having  placed  himself  under  the  law 
he  has  bound  himself  to  use  only  legal  means  in  his  defense.  Even 
so  here.  Satan  could  not  ascend  up  to  heaven  to  tempt  the  Son  of 
God  there,  but  when  the  Son  of  God  had  come  down  from  heaven 
and  had  become  the  substitute  of  sinners,  then  Satan  could  approach 
Him  with  his  temptings,  and  Satan  did  not  fail  to  make  use  of  his 
opportunity. 

Why  did  the  Son  of  God  suffer  Himself  to  be  assailed  by  Satan^ 
to  be  led  about  and  contemptuously  and  mockingly  treated  by  him  ? 
Must  He  not  have  had  some  great  object  in  view,  some  great  end  to 
attain,  because  He  submitted  to  this  indignity  ?     Truly   had  He  a 


186  /■  Su)icl(iy  in  Lent. 

great  object  iii  view,  a  great  prize  to  contend  for.  We  must  not  re- 
gard the  Lord's  battle  with  Satan  as  a  matter  of  minor  importance ; 
for  without  this  conflict  the  Lord  could  not  have  redeemed  us. 
Wherefore  He  suffered  the  temptings  of  Satan  is  indicated  in  the 
first  verse  of  our  text :  "  Then  was  Jesus  led  up  of  the  Spirit  into  the 
wilderness  to  he  tempted  of  the  devil.'''  When  was  this  ?  Why,  im- 
mediately after  His  baptism.  At  His  baptism  He  was  visibly 
anointed  with  the  Holy  Ghost  unto  the  public  performance  of  His 
office  of  redeeming  the  human  race,  and  His  first  performance  was, 
that  He  went  to  the  wilderness,  there  to  begin  the  struggle  with 
the  chief  enemy.  He  was  come  to  destroy  the  works  of  the  devil, 
to  take  from  him  his  armor,  and  to  deliver  us  who  were  the  cap- 
tives of  Satan ;  and  so  soon  as  He  was  anointed  unto  this  office  with 
the  Holy  Ghost  by  God  the  Father,  He  went  to  meet  the  enemy, 
and  there  in  the  wilderness  the  devil  made  his  first  great  onset  upon 
Him.  He,  therefore,  contended  with  Satan  in  His  capacity  as  the 
Son  of  man,  the  Representative  of  the  race,  as  the  second  Adam. 
This  same  we  learn  from  the  Lord's  answers  to  the  tempting  offers 
of  the  devil.  He  did  not  employ  His  divine  power  against  the  devil, 
but  to  withstand  his  assaults  He  used  only  that  weapon  which  is 
given  to  men,  the  Word  of  God.  This  shows  conclusively  that  He 
contended  with  Satan  as  our  Representative  and  Redeemer. 

Using  His  divine  power  Christ  could  in  a  single  moment  have 
banished  Satan  with  all  his  host  of  evil  spirits  from  this  earth,  but 
then  man  would  not  have  been  redeemed  from  sin  and  guilt.  Man's 
redemption,  if  it  vv^as  to  be  accomplished  at  all,  had  to  be  accom- 
plished agreeably  to  the  word  recorded  in  the  1st  chapter  of  Isaiah : 
"  Zion  shall  be  I'edeemed  with  judgment,  and  her  converts  with 
righteousness."  Redemption  had  to  be  accomplished  in  a  legal  way 
and  not  by  violence.  This  point  is  easily  illustrated.  If  a  man  has 
been  sentenced  to  prison  by  due  process  of  law,  it  will  not  do  to  free 
him  by  violence.  Though  a  mob  break  the  jail  and  set  the  man  at 
liberty,  yet  he  is  not  legally  free.  He  is  at  large,  but  the  law  still 
holds  its  claim  on  him.  To  make  the  man  legally  free  another  pro- 
cess of  law  must  be  inaugurated  and  he  must  be  pronounced  free 
by  the  proper  authorities  according  to  the  statutes  of  the   common- 


/.  Sunday  in  Lent.  187 

wealth.  The  redemption  of  man  had  to  be  accomplished  with  judg- 
ment and  righteousness  according  to  law  and  justice,  and  not  by 
force.  The  legal  claim  which  Satan  had  on  man  had  to  be  taken 
from  him.  Therefore  Jesus  did  not  use  His  divine  power  against 
Satan,  but  only  the  written  Word  of  God  ;  for  the  first  Adam  had 
fallen  into  the  power  of  the  devil,  because  by  unbelief  he  set  aside 
this  weapon,  God's  Word  and  command  ;  therefore  the  second  Adam 
had  to  cope  with  Satan  with  this  weapon  only  to  overcome  him. 

And  by  the  Word  He  did  overcome  repelling  every  assault  of 
the  tempter.  First  he  sought  to  instill  doubt  of  the  Father's  Word 
into  the  mind  of  Jesus  saying  :  "  //'  tho^l  he  tlie  Son  of  God  command 
that  these  stones  he  made  hread.'"  According  to  the  connection  Sa- 
tan meant  to  say  :  Some  time  ago  on  the  banks  of  Jordan  a  voice 
from  heaven  was  heard  saying  of  thee  :  "Tliis  is  my  beloved  Son." 
But  it  seems  doubtful,  whether  that  voice  spake  the  truth  ;  for  here 
thou  art  in  the  wilderness  forsaken  and  starving,  and  how  canst 
thou  be  the  Son  of  God.  Try  it  and  see,  if  thou  really  dost  possess 
divine  power ;  for  if  so,  then  it  will  cost  thee  but  a  word  and  these 
stones  will  be  turned  into  bread.  Under  these  circumstances  try- 
ing would  have  implied  doubt,  but  Jesus  answered  :  "  It  is  written, 
Jfan  shall  not  live  hy  hread  olone,  hut  hy  every  word  that  proceedeth 
out  of  the  mouth  of  God.'"  Instead  of  giving  place  to  doubt  Jesus 
said,  He  could,  if  need  be,  live  by  the  Word  of  His  Father  without 
bread.  When  he  failed  to  seduce  Jesus  to  doubt  the  Father's  Word, 
Satan  sought  to  lead  Him  to  presumptuous  trust,  to  rely  on  the 
protection  of  God  where  it  was  not  promised,  but  Jesus  replied  : 
^^  It  is  written  again,  thou  shall  not  tempt  the  Lord  thy  God."  There 
was  a  stairway  by  which  to  come  down  from  the  temple  and  jump- 
ing down  was  a  way  which  God  had  commanded  no  one  to  go.  Even 
so  that  greatest  and  grandest  offer  of  Satan,  to  give  Him  the  do- 
minion of  the  world  did  Jesus  meet  with  the  Word  saving :  "  It  is 
ivritten,  Thou  shall  worship  the  Lord  thy  God,  and  him  only  shall 
thou  serve." 

Here  was  a  battle  on  the  result  of  which  depended  the  weal  or 
woe  not  of  a  city  or  nation  only,  but  of  the  human  race ;  and  Satan, 
surely,  exerted  all    his   power,    cunning    and   craftiness    to  seduce 


188  /.  Sunday  in  Lent. 

the  second  Adam  also,  and  so  to  keep  his  spoil  forever.  As  the 
evangelist  Luke  informs  ns  he  tempted  the  Lord  during  all  the 
forty  days  of  His  fasting,  and  at  the  end  of  those  days  he  made 
another  great  onslaught,  but  he  was  met  at  every  point,  and,  as  a 
vanquished  general,  he  had  to  quit  the  field.  He,  indeed,  left  the 
Lord  only  for  a  season ;  he  returned  again  to  renewed  attempts ;  but 
if  with  the  first  Adam  his  victory  had  been  easy,  in  the  second  Adam 
Satan  found  his  Master.  Particularly  of  one  more  instance  do  we 
read  that  Satan  came  to  act  against  the  Lord.  Li  his  15th  chapter 
St.  John  writes :  "  When  Jesus  had  dipped  the  sop,  he  gave  it  to 
Judas  Iscariot.  And  after  the  sop  Satan  entered  into  him.  Then 
said  Jesus  unto  him,  That  thou  doest,  do  quickly."  Then  Judas 
went  to  contract  with  the  high  priests.  It  was  Satan  who  incited 
Judas  to  betray  the  Lord,  but  after  Judas  had  gone  out  Jesus  said : 
"  The  prince  of  this  world  cometh,  and  hath  nothing  in  me."  It 
appears,  when  Satan  found  that  he  could  not  seduce  Jesus,  he  at 
last  in  blind  rage  resolved  to  incite  Judas  and  his  helpers  to  put 
Jesus  to  death,  and  in  this  the  devil  was  saccessf  nl,  but  thereby 
his  own  kingdom  was  destroyed. 

Behold  here  the  fulfillment  of  the  word  which  God  had  spoken 
four  thousand  years  before  to  the  serpent  in  paradise  concerning 
the  woman's  Seed  :  "  It  shall  bruise  thy  head,  and  thou  shalt  bruise 
his  heel."  The  devil  tormented  Christ  with  his  temptings,  he  incited 
men  to  persecute  and  to  put  Him  to  death,  but  the  third  day  it  sud- 
denly became  manifest  who  was  the  victor,  that  Christ  through  the 
very  bruises  which  He  suffered  had  truly  redeemed  our  race  and  had 
crushed  the  head  of  the  old  Serpent.  What  consternation  must 
have  seized  on  Satan  and  his  angles,  when  Christ  suddenly  appeared 
in  their  infernal  abode,  triumphantly  to  proclaim  His  victory  to  all 
the  hosts  of  hell !  Whose  is  the  victory  ?  It  is  Jesus  Christ's. 
And  who  is  Christ  ?  He  is  the  Son  of  man  in  whom  was  represented 
the  human  race,  who  stood  in  the  battle  in  our  place,  as  our.  Sub- 
stitute. So  the  victory  is  ours,  as  Paul  exults  :  "  Thanks  be  to 
God,  which  giveth  us  the  victory  through  our  Lord  Jesus  Christ." 
Because  the  victory  is  ours,  let  us  arise,  let  us  grasp  this  Jesus 
Christ    with    the    hand    of    faith,    and    holding  Him    up    to    the 


/.  Sunday  in  Lent.  189 

enemy,  let  us  say  :   The  field  is  mine ;  behold  here   my  Substitute  ; 
for  when  Christ  is  held  up  to  him   Satan  must  flee. 

II. 

But  a  vanquished  general,  though  the  decisive  battle  be  lost, 
will  not  immediately  surrender  every  thing ;  he  will  strive  to  hold 
what  territory  he  can  and  will  seek  to  regain  lost  ground.  Such  are 
Satan's  tactics  after  Christ  has  taken  from  him  his  right  and  power 
over  the  human  j:ace.  He  strives  to  hold  what  territory  he  can,  and, 
indeed,  he  holds  the  great  majority  of  men  in  his  service ;  not 
because  he  has  power  to  do  so — that  power  Christ  has  taken  from 
him — ;  but  because  men  love  darkness  rather  than  light.  Those, 
too,  who  through  faith  in  Christ  have  escaped  his  kingdom,  the 
devil  seeks  to  win  back  again,  and  he  has  many  ways  and  means  to 
fascinate  and  to  ensnare  the  souls  of  men.  The  Lord  tells  us  that 
Avhen  the  evil  spirit  is  cast  out  of  a  house,  he  soon  returns  to  see,  if 
he  might  not  gain  entrance  again  ;  and  Peter  admonishes  :  "  Be 
sober,  be  vigilant ;  because  your  adversary,  the  devil,  as  a  roaring 
lion,  walketh  about,  seeking  whom  he  may  devour."  We  who  believe 
in  Jesus  Christ  must  remember  that  the  devil  is  our  adversary  and 
is  continually  on  the  watch  for  an  opportunity  to  regain  us  for  his 
kingdom.  Therefore  we  should  study  to  know  his  practices,  how 
he  is  accustomed  to  assail  the  heart,  and  we  should  hold  ourselves 
equipped  with  the  right  weapons  to  ward  him  off. 

But  where  could  we  have  a  better  pattern  for  our  instruction 
than  in  Christ  Himself  ?  He  indeed  suffered  the  temptations  of  Satan 
for  our  redemption,  and  this  we  ara  to  believe  that  His  struggle 
with  and  His  victory  over  Satan  is  our  salvation  ;  yet  at  the  same 
time  His  temptations  are  an  ensample  for  us.  From  Him  we  may 
learn  how  to  resist  the  devil  and  to  triumph  over  him.  Hebrews 
fourth  chapter,  it  is  said  of  our  High  Priest :  "  He  was  in  all  points 
tempted  like  as  we  are."  If  He  was  tempted  like  as  we,  then  we  are 
tempted  like  as  He ;  and  being  tempted  like  as  He,  we  must  also 
meet  the  temptations  and  overcome  the  tempter  in  like  manner  as 
He  did. 


190  /.  Sunday  in  Lent. 

But  there  is  one  point  here  in  which  we  are  not  to  imitate 
Christ,  because  He  has  commanded  us  the  contrary.  Jesus  went  to 
the  wilderness  "  to  he  tempted  of  the  devil.'"  He  was  come  into  the 
Avorld  to  overcome  the  enemy  and  He  courted  temptation,  but  we 
are  taught  to  pray  :  "  Lead  us  not  into  temptation,"  and  if  we  so 
pray  we  must  certainly  not  expose  ourselves  to  temptation,  but 
must  avoid  being  tempted  as  much  as  possible.  The  sly  old  Serpent 
is  like  an  angler.  An  expert  angler  knows  what  kind  of  bait  is  en- 
ticing to  certain  kinds  of  fish.  AVith  that  bait  the  angler  throws 
out  his  hook,  calculating  that  the  fish's  lust  after  that  bait  will 
cause  him  to  take  the  hook.  Now  the  fish  keeping  at  a  distance 
from  the  bait  are  safe,  but  the  one  that  eyes  it  and  keeps  encirc- 
ling it  is  enticed  closer  and  closer  and  is  finally  caught.  Satan 
knows  the  propensities  of  the  human  heart  and  he  lays  out  his  bait 
counting  on  that  lust  of  which  St.  James  writes  :  "  Every  man  is 
tempted,  when  he  is  drawn  away  of  his  own  lust  and  enticed." 
Places  and  occasions  where  the  tempter  lays  out  his  bait  we  should 
avoid  as  much  as  we  can,  remembering  that  those  who  expose  them- 
selves to  temptation  are  apt  to  fall  in  it.  Stand  not  at  the  show 
windows  in  front  oif  theatres,  lest  the  carnal  lust  awake  in  your 
heart  and  overcome  you.  Keep  not  eyeing  the  attractions  of  the 
saloon,  lest  you  be  facinated,  but  I'emember  there  is  a  hook  in  the 
glass  which,  when  it  has  once  fastened  itself  upon  you,  will  draw 
you  into  deep  waters  and  will  drown  you.  "  Be  sober,  be  vigilant : 
because  your  adversary  the  devil,  as  a  roaring  lion  walketh,  about, 
seeking  whom  he  may  devour." 

Rise,  my  soul,  to  watch  and  pray, 

From  thy  slumber  wake  thee, 
Lest  at  last  the  evil  clay 

Siiddeuly  o'ertake  thee; 
For  the  Foe,  Well  we  know. 
Oft  his  harvest  reapeth. 
While  the  Christian  sleepeth. 

Learn  here  also  with  what  weapon  to  resist  the  devil.  "  It  is 
written,"  that  is  the  only  effectual  weapon,  and  with  it  we  should 
be  ready  to  meet  the  tempter  at  every  p(>int.     If   the   devil   would 


/.  ISiinday  in  Lent.  191 

make  it  appear  to  you  as  though  God  was  not  your  gracious  father, 
abide  in  this  :  "  It  is  'written^  "  God  so  loved  the  world,  that  He 
gave  his  only  begotten  Son,  that  whosoever  believeth  in  him  should 
not  perish,  but  have  everlasting  life."  If  the  devil  would  persuade 
you  to  accept  that  as  divine  truth,  which  is  not  the  Word  of  God, 
remember  :  "  It  is  ivritten."  "  If  ye  continue  in  my  word,  then  are 
ye  my  disciples  indeed."  If  the  devil  would  make  this  world,  its 
honors,  treasuers  and  pleasures  very  attractive  to  you,  answer: 
"  It  is  W7'iiten."  "  The  world  passeth  away,  and  the  lust  thereof  ; 
but  he  that  doeth  the  will  of  God  abideth  forever. "  Whatever  the 
temptation  may  be,  ward  it  olf  with  the  sword  of  the  Word.  The 
Word  is  the  weapon  which  the  Lord  used,  and  it  is  the  only  one 
infallible  weapon  which  v/e  have.  If  we  let  go  the  Word  our  pro- 
tection is  gone,  but  whosoever  holds  and  uses  the  Word,  will  al- 
ways find  it  the  power  of  God. 

One  thing  more,  and  something  very  comfortiiig,  do  we  learn 
from  our  text.  The  devil  can  proceed  no  further  with  his  tempt- 
ings  than  the  Lord  suffers  him  to  go.  When  the  devil  had  fulfilled 
the  measure  of  his  temptations  the  Lord  said  unto  him  :  "Get  thee 
Jteuce,  Satan.''  The  devil  is  like  a  chained  watch-dog,  which  can  go 
to  the  length  of  his  chain,  but  no  further.  Concerning  Job  Satan 
complained  before  the  Lord  saying  :  "  flast  not  thou  made  a  hedge 
about  him  on  every  side  ?"  God  had  made  a  hedge  around  Job  that 
Satan  could  not  do  one  thing  against  him  ;  and  when  God  moved 
that  hedge,  drawing  the  circle  narrower,  yet  the  devil  could  not  do 
one  thing  more  to  Job  than  God  permitted  him.  That  same  Lord 
who  in  hot  battle  affray  took  our  souls  from  Satan  is  yet  our  defense 
against  the  enemy,  and  under  the  shadow  of  His  protection  let  us 
trust ;  for  we  have  His  Word  and  promise  by  the  holy  apostle,  say- 
ing :  "God  is  faithful,  who  will  not  suffer  you  to  be  tempted  above 
that  ye  are  able  ;  but  will  with  the  temptation  also  make  a  way  to 
escape,  that  ye  may  be  able  to  bear  it."      Amen. 


II.   SUNDAV   IN    LENT. 


Text  :  Then  Jesus  went  tlieuce,  and  departed  into  the  coasts  of  Tyre 
and  Sidon.  And,  behold,  a  woman  of  Canaan  came  out  of  the  same  coasts, 
and  cried  unto  him,  saying,  Have  mercy  on  me,  O  Lord,  tliou  son  of 
David  ;  my  daughter  is  grievously  vexed  with  a  devil.  But  he  answered 
her  not  a  word.  And  his  disciples  came  and  besought  him,  saying.  Send 
her  away ;  for  she  crieth  after  us.  But  he  answered  and  said,  I  am  not 
sent  but  unto  the  lost  sheep  of  the  house  of  Israel.  Then  came  she  and 
worshipped  him,  saying.  Lord,  help  me.  But  he  answered  and  said.  It  is 
not  meet  to  take  the  children's  bread  and  cast  it  to  dogs.  And  she  said. 
Truth,  Lord  :  yet  the  dogs  eat  of  the  crumbs  which  fall  from  their  masters' 
table.  Then  Jesus  answered  and  said  unto  her,  O  woman,  great  is  thy 
faith  :  be  it  unto  thee  even  as  thou  wilt.  And  her  daughter  was  made 
whole  from  that  very  hour.     Matth.  15,  31-28. 

In  the  Gospel  of  the  preceding  Sunday  our  hearts  were  de- 
lighted to  see  our  Lord  Jesus  Christ,  the  Captain  of  our  salvation, 
battle  with  the  Prince  of  darkness  in  the  wilderness  and  triumph 
over  this  mighty  foe.  This  text  tells  us  of  another  contest  of  the 
Lord,  but  a  contest  of  a  very  different  nature,  a  contest  in  which  the 
Lord  Himself  is  overcome.  Comparing  these  two  debates  we  can- 
not but  find  a  strong  contrast  in  them.  In  the  contest  with  .Satan, 
that  cunning  and  mighty  prince,  the  Lord  ovfercomes ;  in  the  con- 
test with  this  poor  Gentile  woman  the  Lord  is  overcome.  The  solu- 
tion of  this  seemingly  strange  thing  is  not  hard  to  find,  and  it  is 
highly  instructive  and  wonderfully  comforting.  With  Satan,  the 
Lord  battled  to  destroy  his  works  and  to  deliver  us  from  his 
power,  and  He  was  victorious  and  has  redeemed  us  from  the  power 
of  the  devil ;  but  against  this  woman  the  Lord  did  not  contend  as 
against  an  enemy  whom  He  wanted  to  destroy,  He  debated  with  her 
from  love  and  mercy  toward  her,  for  her  own  benefit  to  promote  her 
in  the  saving  knowledge  and  in  faith.  The  Lord  was  not  against 
this  woman,  He  only  behaved  so  in  order  to  try  her  faith,  and  when 
she  stood  the  test  He  gave  in  and  so  acknowledged  Himself  overcome. 

(193) 


//.  Sunday  in  Lent.  193 

By  what  did  this  woman  overcome  the  Lord  ?  Xot  by  greater 
•wisdom  or  more  sklilf  al  argumentation  ;  for  the  Lord  is  wiser  than 
men.  The  Lord  Himself  names  the  weapon  to  us  with  which  she 
prevailed,  when  He  says :  "  0  woman,  great  is  tliij  faitli.'"  The 
Lord  was  trying  her  faith  ;  through  faith  she  wrestled  with  Him,  and 
by  faith  she  overcame  Him  and  wrung  from  Him  the  answer  :  "  Be 
it  unto  thee  even  as  thou  wilt."  Through  faith  the  Christian  con- 
tends with  God  and  overcomes.  This  was  represented  by  the  pat- 
riarch Jacob's  bodily  wrestling  with  the  Angel  of  the  Covenant ; 
although  Jacob's  hip  was  disjointed  he  did  not  let  the  Lord  go  and 
when  the  Lord  said  :  "  Let  me  go"  Jacob  yet  holding  Him  fast 
answered:  "  I  will  not  let  thee  go,  except  thou  bless  me."  Then 
the  Lord  acknowledged  Himself  overcome  and  He  blessed  him  say- 
ing :  "Thy  name  shall  be  called  no  more  Jacob,  but  Israel;  for  as  a 
prince  hast  thou  power  with  Cod  and  with  men,  and  hast  prevailed." 
As  Jacob  did  not  let  the  Lord  go  until  he  had  obtained  what  he 
asked,  so  faith  holds  fast  the  Lord  and  will  not  let  Him  go  until  He 
give  ear  and  answer  its  petition.  That  it  was  faith  by  which  Jacob 
prevailed  with  Cod  we  know  from  the  epistle  to  the  Hebrews,  which 
says  of  the  fathers :  '*'  Who  through  faith  subdued  kingdoms, 
wrought  righteousness,  obtained  promises,  stopped  the  mouths  of 
lions,  quenched  the  violence  of  fire,  escaped  the  edge  of  the  sword, 
out  of  weakness  were  made  strong,"  and  the  Lord  declares  concern- 
ing faith:  "All  things,  whatsoever  ye  shall  ask  in  prayer,  believing, 
ye  shall  receive."  By  faith  the  Lord  is  overcome.  Faith  is  the 
victory  which  prevails  with  God,  triumphs  over  all  enemies,  over- 
comes afflictions  and  death  and  saves  the  soul. 

What  is  that  faith  which  does  such  great  things  ?  This  is 
pictured  to  us  by  a' plain  example  in  our  text.  Let  me,  therefore, 
speak  of : 

The  Faith  of  the  Canaanite  Womak  a  Sample 
OF  THE  True  Christian  Faith. 
Let  us  consider 
L     What  her  faith  was  ;  and 
IL     How  it  was  approved. 


194  //.  Sunday  in  Lent. 

T. 

If  we  examine,  what  the  faith  of  this  woman  was,  we  may  de- 
fine it  in  these  few  words :  She  received  the  Word  which  she  heard 
of  Him  in  a  believing  heart  q,nd  she  claimed  for  herself  what  Jesus 
had  come  to  do  for  the  alfiicted.  This  was  her  trust,  her  confidence 
that  Jesus  would  help  her  also. 

In  this  text  we  again  find  the  Lord  journeying;  for  it  says: 
"  Then  Jesus  went  thence,  and  departed  into  the  coasts  of  Tyre  and 
Sidon."  The  occasion  for  this  distant  journey  was  a  debate  which 
Jesus  had  with  the  Pharisees  who  taught,  to  eat  with  unwashed 
hands  would  defile  a  man,  and  they  accused  Him  of  breaking  the 
traditions  of  the  elders  by  allowing  His  disciples  to  eat  without 
washing.  But  He  replied  :  "  Why  do  ye  also  transgress  the  com- 
mandment of  (lod  by  your  traditions?  "  That  is  certainly  wicked- 
ness to  supplant  the  Word  and  command  of  God  by  the  traditions 
of  men,  and  against  this  dreadful  sin  the  Lord  solemnly  warned 
the  Pharisees  and  all  the  people  saying  :  "Every  plant,  which  my 
heavenly  Father  hath  not  planted,  shall  be  rooted  up."  But  the 
Pharisees  would  not  discard  the  traditions  of  their  elders,  and  where 
the  traditions  of  men  prevail  Jesus  departs.  When  the  Jews  would 
not  receive  His  teaching  He  turned  toward  the  boundaries  of  the 
Gentiles,  indicating  to  the  disciples,  they  should  first  preach  the 
Gospel  to  the  Jews  and  finding  no  faith  with  them  they  should 
shake  the  dust  from  off  their  feet  and  should  turn  to  the   Gentiles. 

Those  who  do  not  want  Christ  and  His  Word  can  soon  be  rid 
of  Him.  Dr.  Luther  very  aptly  compares  the  true  Gospel  w^ith  a 
summer  shower  which  falls  now  at  one  place,  then  at  another,  but 
which  nowhere  stays  long,  because  the  ingratitude  of  men  will  not 
let  the  Word  remain.  We  now  have  the  right  Gospel  abundantly ; 
let  us  appreciate  it  while  we  have  it,  or  it  surely  will  be  taken  from 
us  and  will  be  given  to  others  who  will  bring  forth  the  fruits  thereof. 

God  deniauds  Eyes  and  hands 
Open  for  the  offers 
He  so  richly  proffers. 

God  has  His  AVord  preached  that  people  should  turn  from  darkness 
to  light,  but  if  they  will  love  the  darkness  more  than  the    light  He 


//.   Sundai/  in  Lent.  195^ 

takes  His  AVord  and  goes  to  others.  The  countries  of  Asia  once 
had  the  Word,  they  now  have  the  Turk.  Rome  had  it,  now  it  has 
the  pope.  We  have  it,  so  let  us  buy  while  the  market  is  at  the  door.. 
The  Lord  will  have  a  church  upon  earth  at  all  times,  and  if  one  na- 
tion refuses  to  be  His  people  He  turns  to  another.  When  the  Gali- 
leans would  not  hear  Him  the  Lord  turned  Himself  about  and 
wended  His  way  toward  the  coasts  of  Tyre  and  Sidou ;  for  there  He 
knew  a  soul  that  did  want  Him.  As  surely  as  He  turns  from 
those  who  do  not  want  Him,  so  surely  does  He  come  unto  those  who 
do  desire  Him.  This  Canaanite  woman  did  crave  His  help  and  He 
dreaded  not  the  long  journey  to  go  to  her  neighborhood. 

Living  near  the  Jewish  boundary  this  woman  had,  doubtlessly,, 
long  since  been  acquainted  with  the  religion  of  the  Jews.  She 
knew  the  promises  which  were  given  this  people,  that  they  were 
looking  for  a  Savior  to  come  from  the  lineage  of  David;  a  Savior  in 
whom  the  Gentiles  also  would  have  part.  Whether  she  formerly 
had  believed  in  the  God  of  Israel  we  are  not  told,  but  that  she  was 
acquainted  with  the  promises  of  the  prophets  is  evident  from  her 
words  when  crying  after  the  Lord  :  "  Have  mercy  on  me  0  Lord^ 
thou  son  of  David"  So  this  Gentile  woman  could  not  have  spoken, 
if  she  had  not  known  the  promises  of  the  prophets. 

But  the  Father  was  minded  to  draw  this  woman  to  the  Son,  or  • 
nearer  unto  His  Son,  and  for  this  purpose  He  suffered  a  great  af- 
fliction to  come  upon  her.  Her  daughter  was  bodily  possessed  of  a 
devil,  that  is,  an  evil  spirit  had  power  over  the  maiden's  members 
to  use  them  as  he  pleased.  We  can  well  anderstand  that  this 
mother's  longing  was  to  be  delivered  from  this  dire  affliction,  but 
where  should  help  be  found  ?  The  idols,  the  priests,  the  doctors 
could  not  help  her  ;  but  the  rumor  came  to  her  that  Jesus  of  Na- 
zareth was  going  about  in  Judea  and  Galilee  casting  out  devils  and 
healing  all  manner  of  sick,  and  through  this  rumor  the  faith  was 
kindled  in  her  heart  that  this  Jesus  was  the  promised  Savior  and 
with  Him  she  would  find  help.  So  the  Word  begets  faith  and  faith 
trusts  to  find  that  in  Jesus  Christ  which  the  Word  promises.  The 
Word,  faith,  and  Christ  belong  together  and  can  not  be  separated. 
The  Word  kindles  faith,  faith  grasps  Christ,  and  Christ  brings  help 


196  //.  Sunday  in  Lent. 

and  salvation  :  that  is  the  golden  chain.  When  we  receive  the 
Word  of  the  cross  in  faith  Jesus  cannot  remain  distant,  He  conies 
and  makes  His  abode  with  us. 

To  obtain  help  from  the  Lord  this  woman  came  out  of  the 
coasts  of  Tyre  and  Sidon.  The  text  does  not  say  that  the  Lord 
crossed  the  line,  but  the  woman  came  into  the  land  of  Israel.  To  find 
Christ  you  must  come  out  of  the  coasts  of  the  heathen.  So  long  as 
you  ciintinue  to  live  in  sin  and  wickedness  you  are  within  the  coasts 
of  the  heathen  and  there  you  will  not  find  Christ ;  for  He  will  not 
dwell  in  heathenish  hearts.  To  have  the  Lord  with  you,  you  must 
depart  from  the  way  of  the  heathen,  you  must  purge  out  the  leaven 
of  malice  and  wickedness  and  must  walk  no  more  after  the  lusts  of 
the  iiesli.  You  must  do  with  sin  as  Abraham  did  with  Lot  when 
there  was  strife  between  their  herdmen ;  for  Abraham  said  to  Lot : 
"  Separate  thyself  from  me  :  if  thou  wilt  take  the  left  hand,  then  I 
will  go  to  the  right ;  or  if  thou  depart  to  the  right  hand,  then  I  will 
go  to  the  left."  The  Christian  faith  and  a  heathenish  life  will  not 
go  together.  Ye  servants  of  sin,  awake,  and  come  out  of  the  coasts 
of  the  heathen. 

So  this  Avoman  believed  that  Jesus  was  the  helper  come  from 
God  ;  siie  believed  that  He  was  truly  a  helper  who  did  and  would 
help  the  afflicted,  and  she  believed  that  He  was  her  lie^jer  toUo  would 
help  her  out  of  her  affliction.  What  Jesus  was  come  to  do  for  all 
and  what  He  did  do  for  others,  this  woman  claimed  for  herself,  and 
she  had  no  doubt  that  He  would  help  her  also,  as  He  had  helped 
so  many  others. 

Behold  here  what  the  right,  justifying  and  saving  faith  is,  that 
faith  which  secures  the  help  for  the  soul.  As  the  fame  of  Jesus 
came  to  tiiat  woman,  so  the  Gospel  of  Christ  is  proclaimed  to  us, 
and  what  does  the  Gospel  tell  us  ?  It  tells  us  that  the  Son  of  God 
came  into  tiie  world  to  save  sinnei's  ;  it  tells  us  that  Christ  made  full 
atonement  for  all  sins  of  all  men,  that  He  has  earned  righteousness 
before  God  for  all,  and  ''  that  whosoeve]'  believeth  in  him  should  not 
perisli,  but  have  everlasting  life."  Now  what  must  I  believe  in 
order  that  I  may  be  justified  from  sin  and  possess  righteousness  and 
life?     Why,  I  must  in  the  first  place  believe  what  the   Gospel   says 


//.  Sunday  in   Lent.  197 

concerning  the  person  and  work  of  Jesui  Christ :  that  He  is  the 
Father's  own  Son,  the  trne  God,  that  this  everlasting  Son  of  the 
Father  became  the  Son  of  man  and  offered  np  Himself  a  sacrifice 
for  all  the  children  of  men,  and  that  He  is  a  Savior  who  truly  does 
save  from  sin  and  eternal  death.  He  that  does  not  believe  these 
things  can  not  have  the  Christian  faith ;  for  the  Lord  says:  "He 
that  believeth  not  the  Son,  shall  not  see  life,  but  the  wrath  of  God 
abideth  on  him.''  He  that  does  not  believe  what  the  Son  testifies 
of  Himself  and  His  work  can  not  have  justifying  faith.  Yet  to  be- 
lieve only  in  general  that  it  is  true  what  the  Gospel  proclaims,  is 
not  yet  sufficient  unto  my  personal  justification.  To  believe  in  gen- 
eral that  the  Son  of  God  became  man  and  suffered  and  died  for  the 
salvation  of  men  will  not  yet  bring  me  into  the  possession  '^f  the 
forgiveness  of  sins.  If  this  woman  had  only  believed  that  Christ 
was  the  helper  of  the  afflicted,  and  there  her  faith  would  have 
stopped,  she  would  never  have  procured  help  for  her  daughter. 
Faith  must  go  a  step  farther,  and  must  appropriate  Christ  as  its 
own.  I  must  believe  that  He  is  my  Savior  who  saves  me.  What 
He  did  for  all  I  must  appropriate  as  done  for  me  individually.  The 
conclusion  which  faith  makes  is  this  :  Christ  gave  Himself  a  ran- 
som for  all,  so  He  gave  Himself  a  ransom  for  me  ;  Christ  came  to 
seek  and  to  save  those  lost  in  sin  ;  I  am  lost  in  sin;  so  Christ  is 
come  to  seek  and  to  save  me ;  Christ  as  the  Lamb  of  God  taketh 
away  the  sins  of  the  world ;  now  I  am  part  of  the  world  ;  so  Christ 
taketh  away  my  sins ;  Christ  is  come  to  be  the  righteousness  of  the 
unrighteous;  I  am  unrighteous  ;  so  Christ  is  come  to  be  my  right- 
eousness. In  this  manner  faith  appropriates  all  to  itself,  as  Luther 
so  beautifully  expresses  it  in  the  catechism  :  "  I  believe  that  Jesus 
Christ  has  redeemed  me,  a  lost  and  condemned  creature,  purchased 
and  won  me  from  all  sins,  from  death  and  from  the  power  of  the 
devil."  Faith  says  :  Me  He  has  redeemed,  me  He  has  purchased, 
and  so  faith  speaks  in  all  simplicity.  "*Except  ye  be  converted," 
says  the  Lord,  "  and  become  as  little  children,  ye  shall  not  enter 
into  the  kingdom  of  heaven." 

The  Christian's  faith  is  similar  to  a  child's  faith.      Now  when 
a  father  is  dividing  gifts,  what  will  a  little  child  say  ?     AVhy  it  will 


198  //.  Sunday  in  Lent. 

hold  out  its  baud  and  will  say  :  '' Me  too.''  Me  too,  that  is  what 
faith  says;  me  too  Christ  loves,  me  too  He  saves.  This  me  too  com- 
prises the  very  substance  of  faith.  For  this  we  have  a  most  strik- 
ing example  in  David,  who  sa}S  :  "I  said,  I  will  confess  my  trans- 
gressions unto  the  l^ord;  and  thou  forgavest  the  iniquity  of  my 
sin  ;  "  and  again  he  charges  his  soul :  "  Bless  the  Lord,  0  my  soul ; 
who  forgiveth  all  thine  iniquities;  who  healeth  all  thy  diseases." 
The  same  child-like  simplicity  appears  in  the  words  of  Paul  saying  : 
"The  life  wliich  1  now  live  in  the  flesh,  I  live  by  the  faith  of  the 
Son  of  God,  who  loved  me,  and  gave  Himself  for  me.".  Of  this  me 
/oo  faith  is  conlident;  it  has  no  doubts  or  scruples  about  it.  If 
some  one,  when  this  woman  was  on  the  way  to  the  Lord,  would  have 
said  to  her,  Jesus  would  help  others,  but  not  her,  she  would  have 
sped  on  exclaiming  :  Me  too.  Faith  is  the  certainty  :  I,  even  I  am 
an  heir  of  God  through  my  Lord  Jesus  Christ.  As  God  in  the  sac- 
raments individualizes  His  grace  and  promise,  as  it  were,  saying  : 
Thou  that  art  now  baptized  with  water  shalt  be  my  child  ;  thou 
that  now  eatest  and  drinkest,  thy  sins  be  forgiven  thee  ;  as  God  by 
the  sacraments  certifies  His  promise  to  the  individual,  as  though 
saying :  Thou  that  receivest  the  sacrament,  even  thou  shalt  be  cer- 
tain and  not  doubt  that  I  am  thy  gracious  Father;  so  faith  accepts 
it  as  all  its  own,  it  claims  for  itself  Christ  with  all  His  merits. 
Faith  is  the  assurance :  My  8avior  is  mine  and  1  am  His,  and  of 
this  faith  is  fully  persuaded  saying  :  He  has  said  it,  and  He  has  cer- 
tified it  to  me.  The  man  who  so  claims  for  himself  and  appropri- 
ates to  himself  the  universal  redemption  and  the  salvation  prepared 
for  all,  whose  heart  insists  on  it  that  it  is  his,  he  has  the  right,  jus- 
tifying and  saving  faith. 

n. 

8o  soon  as  this  certain  persuasion  is  in  the  heart,  though  it  be 
like  only  to  a  glimmering  spark,  it  possesses  all  grace  and  all  salva- 
tion. But  if  faith  begins  small,  as  it  usually  does,  it  is  not  to  re- 
main small,  it  is  to  grow  and  become  great,  in  order  to  withstand 
temptations  without  which  it  can  not  remain.  And  how  otherwise 
does  faith  become  approved  than  by  trials  and  temptations?      The 


//.  Sunday  in   Lent.    >  199 

Christian's  faith  is  indeed  like  unto  a  spark  of  tire.  If  no  draft' 
strikes  it,  it  glimmers  for  a  little  while  and  then  dies,  but  if  a  cur- 
rent of  air  falls  upon  it,  it  brightens  up  and  may  become  a  great 
fire.  Because  faith  to  grow  and  to  become  approved  must  be  exer- 
cised in  trials,  therefore  God  suffers  all  His  Christians  to  be  tempt- 
ed by  the  enemies  :  the  flesh,  the  world  and  the  devil ;  yep«,  often 
God  Himself  tries  His  children,  not  to  destroy  them,  or  to  torment 
them,  but  to  lead  them  on  from  faith  to  faith.  For  this  we  here 
have  a  very  plain  example.  This  woman  comes  to  Christ  in  the  cheer- 
ful confidence  that  He  will  help  her ;  for  she  knows  from  the  proph- 
ets and  has  heard  from  reports  that  He  is  a  ready  helper  to  all  that 
call  upon  Him.  In  this  confidence  she  calls  after  Him,  but  He 
walks  on  as  though  He  had  no  ears  to  hear.  This  woman  had  flesh 
and  blood  as  we  all  have,  and  her  reason,  doubtless,  argued  that  she 
had  been  mistaken  in  her  confidence;  for  now  she  could  see  that 
this  man  was  not  a  merciful  helper,  but  a  hard  man  who  would  not 
even  listen  to  the  cries  of  the  unfortunate.  But  strongly  as  her 
own  heart  may  have  tempted  her  to  turn  back,  she  kept  on  in  her 
cries,  and  the  disciples  came  to  her  aid  saying  :  "  Send  her  away  ; 
for  she  crieth  after  us."  But  this  intercession  of  the  disciples  ap- 
peared only  to  make  bad  worse;  for  the  Lord  answered :  "  I  am  not 
sent  but  unto  the  lost  sheej)  of  the  house  of  Israel."  Most  likely  these 
words  were  spoken  in  the  hearing  of  the  woman,  and  they  sounded 
as  though  He  meant  to  say,  with  this  Gentile  woman  He  would 
have  nothing  to  do.  If  she  heard  these  words  she  must  have  been 
tempted  to  say  :  Is  that  the  way  ?  To  the  Jews  He  is  a  merciful 
helper,  but  not  to  me,  because  I  am  a  Gentile  woman.  But  even  by 
this  rebuff  her  confidence  was  not  broken.  She  came  and  kneeling 
before  the  Lord  she  said  :  "Lord,  help  nie."  But  now  came  the 
unkindest  thrust  of  all ;  for  He  answered  :  "  It  is  not  meet  to  take 
the  children's  bread,  and  to  cast  it  to  dogs."  This  was  as  much 
as  to  say,  the  Jews  were  the  children,  the  Gentiles  were  dogs,  and 
He  must  first  give  the  children  bread  before  He  could  pay  any  at- 
tention to  the  dogs.  Might  w^e  not  expect  this  woman  to  have  re- 
torted with  flashing  eyes,  if  He  would  not  help  her  He  need  at  least 
not  insult  her?     But  even  this  severest  thrust  she  bore  bravely,  yea 


200  //.   Sunday  in  Lent. 

caught  the  Lord  in  His  own  words,  saying:  '^  Truth,  Lord  :  yet 
the  dogs  eat  of  tlte  rrumhs  v'liirh  fall  from  their  masters''  table." 
She  wanted  only  dogs-riglit,  to  pick  np  a  stray  crnmb.  And  now 
the  Lord  was  overcome  and  He  had  to  yield. 

Indeed,  this  woman's  faith  was  great,  and  we  may  well  ask, 
wherein  lies  the  secret  of  her  strength  and  perseverance  ?  Several 
circumstances  serve  to  make  this  plain.  We  observe  in  the  text  that 
the  Lord  never  directly  denied  her  request.  At  first  He  said  neither 
yea,  nor  nay,  and  that  looked  hard.  Then  He  said  that  He  was 
only  sent  to  the  house  of  Israel,  but  He  did  not  say  that  this  woman 
should  have  no  part  with  Israel ;  and  finally  He  compared  her  with 
a  dog,  but  did  not  say  that  she  should  not  have  a  dog's  right,  and 
this  still  left  her  room  to  claim  the  right  of  a  dog.  The  Lord's  be- 
havior looked  unkind  and  His  words  sounded  hard,  but  they  always 
left  room  for  hope,  and  this  w^oman  always  put  the  best  construc- 
tion on  them.  How  could  she  put  a  good  construction  on  things 
which  looked  so  much  the  other  way,  when  naturally  the  human 
heart  is  so  much  inclined  and  so  quick  to  put  the  worst  construc- 
tion on  everything  ?  She  could  do  this,  because  she  had  something 
more  certain  to  go  by  than  appearances.  She  had  the  Word  of  the 
prophets  that  Christ  would  be  a  merciful  helper  to  all  and  this  was 
established  by  His  former  acts,  the  fame  of  which  she  had  heard. 
This  Word  she  believed.  She  doubted  not,  this  Word  must  be  true 
and  the  Lord  would  and  must  have  mercy  upon  her.  Therefore 
when  His  behavior  appeared  to  be  at  variance  with  the  Word  she 
trusted  the  Word  more  than  appearances. 

Thanks  be  to  God  that  the  history  of  the  Lord's  behavior  to- 
wards this  woman  is  transcribed  for  us.  Here  is  a  strong  staif  for 
all  those  to  lean  on  whom  God  suffers  to  be  tried  in  high,  spiritual 
temptations  of  the  soul.  These  severest  of  all  trials  come  upon  the 
Christian  when  God  behaves  towards  him  as  the  Lord  did  toward 
this  woman.  A  Christian  cries  unto  God  for  help,  but  there  is  no 
response ;  he  continues  his  cries,  but  his  prayers  seem  to  vanish 
away  in  thin  air.  Then  he  perhaps  remembers  that  the  Lord  said  : 
"If  tAvo  of  you  shall  agree  on  earth,  as  touching  any  thing  that 
they  shall  ask.  it  shall  be  done  for  them  of  my  Father  which   is   in 


//.  Sunday  in  Lnii.  201 

heaven,"  and  relying  on  this  Word  he  goes  to  other  pious  Christians 
asking  them  to  unite  their  prayers  with  his,  yet  there  is  no  answer. 
Then  it  begins  to  appear  to  him  as  though  God  had  forsaken  hin*, 
as  though  the  Lord  had  turned  against  him,  and  instead  of  finding 
peace  and  rest  he  finds  only  greater  unrest.  Perhaps  he  even  begins 
to  be  tormented  with  the  thought  that  he  is  none  of  God's  elect, 
but  a  castaway  ;  or  he  might  have  committed  that  unpardonable  sin 
which  can  not  be  forgiven  neither  in  this  world  nor  in  the  world  to 
come  and  therefore  God  would  not  hear  his  prayers.  Those  are 
high  and  fiery  trials  which  not  all  Christians  experience  or  not  all 
in  the  same  measure,  but  they  that  have  passed  through  them  know 
that  the  greatest  bodily  afflictions  are  light  as  compared  with  the 
agony  which  these  high  siftings  of  the  soul  bring  the  believing 
Christian.  Job  speaks  of  them  in  the  30th  chapter  saying  ;  "  I  cry 
unto  thee,  and  thou  dost  not  hear  me :  I  stand  up,  and  thou  regard- 
est  me  not.  Thou  art  become  cruel  to  me  :  Avith  thy  strong  hand 
thou  opposest  thyself  against  me." 

Now  if  God  sees  fit  to  permit  our  faith  to  be  proved  in  such 
fiery  trials  we  may  learn  from  this  woman  what  to  do.  According 
to  the  Word  which  she  had  hean.1  of  Him  she  firmly  believed  that 
Jesus  was  a  merciful  helper  and  to  this  Word  she  steadfastly  held, 
though  He  acted  and  spoke  like  a  hard  man,  yea  even  called  her  a 
dog  as  though  He  greatly  despised  her. 

"  This,"  says  Luther,  "  is  written  for  our  comfort  that  we 
should  learn  to  know,  that  God  often  secretes  His  grace  from  us, 
and  that  we  are  not  to  judge  of  Him  by  our  feeling  and  thinking, 
but  straight  according  to  His  Word.  For  here  you  behold,  though 
Christ  pretends  to  be  unwilling,  yet  there  is  here  not  an  absolute 
denial.  All  His  answers  sound  like  no,  but  they  are  not  no,  they 
hang  in  the  balance.  He  does  not  say  :  I  will  not  hear  her,  but  is 
silent  saying  neither  yes  nor  no.  Neither  does  He  say  that  she  is 
not  of  the  house  of  Israel,  but  that  He  is  sent  alone  to  the  house  of 
Israel,  leaving  His  answer  in  the  balance  between  no  and  yes. 
Neither  does  He  say :  Thou  art  u  dog  and  shalt  have  nothing  of 
the  children's  bread,  but :  it  is  not  meet  etc.,  leaving  it  undecided, 
whether  she  be  a  doff  or  not.     Yet  all    three    sound    more    like    no 


202  11.  Sundaij  in  Lent. 

thau  yes,  and  nevertheless  it  is  more  yes  than  no.  Indeed  it  is  all 
yes,  but  secret  and  hidden,  and  it  seems  all  no. 

Here  the  condition  of  our  heart  in  the  time  of  temptation  is 
pictured  to  us.  As  the  heart  feels,  so  Christ  here  behaves.  The 
heart  thinks,  it  is  all  no,  and  yet  it  is  not  so.  Therefore  the  heart 
must  turn  away  from  its  own  feeling,  and  with  tjrm  faith  must  lay 
hold  on  the  Yes  which  is  hidden  deeply  under  the  No,  and 
must  hold  it  according  to  God's  AVord,  as  this  woman  did."  So 
Martin  Luther  a  man  of  large  experience  in  many  spiritual  temp- 
tations. 

Let  appearances  be  as  they  may,  let  our  feelings  be  ever  so  bad, 
we  should  hold  and  believe  of  God,  not  according  to  appearances, 
not  according  to  our  feelings,  but  purely  according  to  His  Word. 
What  the  Word  says  of  God  that  He  also  is  and  does,  and  though 
our  experiences  would  seem  to  contradict  the  Word,  it  nevertheless 
remains  true.  Appearances  may  deceive,  our  feelings  may  mislead, 
but  the  Word  of  the  Lord  can  neither  lie  nor  deceive.  Now  the 
Word  tells  us  that  God  is  love,  and  whosoever  shall  call  upoji 
His  name  shall  be  saved.  If  now  it  appears  as  though  God  were 
turned  against  us  and  hated  us,  we  should  hold  by  the  Word  that 
He  is  love,  and  if  our  heart  would  persuade  us  that  God  is  cruel 
iiud  has  cast  us  away,  yet  we  should  believe  the  Word  more  than 
our  own  heart.  Abiding  by  the  Word  we  should  always  be  ready 
to  say : 

I  hold  the  Word  my  Savior  taught 

And  trust  it,  whether  felt  or  not.         Amen. 


III.    SUNDAY    IN  LKNX. 


Tb;xt:  And  he  Avas  casting  out  a  devil,  and  it  was  dumb.  And  it 
came  to  pass,  when  the  devil  was  gone  out,  the  dumb  spake  ;  and  the  people 
wondered.  But  some  of  them  said.  He  casteth  out  devils  through  Beelze- 
bub, the  chief  of  the  devils.  And  others,  tempting  him,  sought  of  him  a 
sign  from  heaven.  But  he,  knowing  their  thoughts,  said  unto  them,  Every 
kingdom  divided  against  itself,  is  brought  to  desolation;  and  a  house 
divided  against  a  house  falleth.  If  Satan  also  be  divided  against  himself, 
how  shall  his  kingdom  stand  ?  because  ye  say  that  I  cast  out  devils  through 
Beelzebub.  And  if  I  by  Beelzebub  cast  out  devils,  by  whom  do  your  sons 
cast  them  out  V  therefore  shall  they  be  your  judges.  But  if  I  with  the 
finger  of  God  cast  out  devils,  no  doubt  the  kingdom  of  God  is  come  upon 
you.  When  a  strong  man  armed  keepeth  his  palace,  his  goods  are  in 
peace  :  but  when  a  stronger  than  he  shall  come  upon  him,  and  overcome 
him,  he  taketh  from  him  all  his  armour  wherein  he  trusted,  and  divideth 
his  spoils.  He  that  is  not  with  me  is  against  me:  and  he  that  gathereth  not 
with  me  scattereth.  When  the  unclean  spirit  is  gone  out  of  a  man,  he 
walketh  through  dry  places,  seeking  rest ;  and  finding  none,  he  saith,  I 
will  return  unto  my  house  whence  I  came  out.  And  when  he  cometh,  he 
findeth  it  swept  and  garnished.  Then  goeth  he,  and  taketh  to  him  seven 
other  spirits  more  wicked  than  himself ;  and  they  enter  in,  and  dwell 
there :  and  the  last  state  of  that  man  is  worse  than  the  first.  And  it  came 
to  pass,  as  he  spake  these  things,  a  certain  woman  of  the  company  lifted 
up  her  voice,  and  said  unto  him,  Blessed  is  the  womb  that  bare  thee,  and 
the  paps  which  thou  hast  sucked.  But  he  said.  Yea,  rather,  blessed  are 
they  that  hear  the  word  of  God,  and  keep  it.     Luke  11,  14-28. 

"  Euter  ye  in  at  the  straight  gate  ;  for  wide  is  the  gate  and 
broad  is  the  way,  that  leadeth  to  destruction,  and  many  there  be 
which  go  in  thereat :  because  straight  is  the  gate  and  uarroAV  is  the 
way,  which  leadeth  unto  life,  and  few  there  be  that  find  it."  Two 
gates  by  which  men  enter;  two  ways  in  which  men  walk  ;  and  two 
places  to  which  men  go.  Every  man  is  walking  either  in  the  broad 
way,  which  is  the  way  of  the  world,  or  in  the  narrow  way,  which  is 
the  way  of  Christ ;  and  at  the  end  of  the  way  every  man  will  find 
himself  either  in  the  place  of  torments,  or  in  the  place  of  pleasures 

(203) 


204  ///.  Sntulay  in  Lent. 

for  evermore  ;  and  to  whichever  place  man  goes,  there  shall  he  be  and 
shall  depart  from  it  no  more.  Neither  are  these  two  ways  to  eterni- 
ty so  nigh  together,  or  so  kindred  to  each  other,  that  a  man  could 
walk  in  them  both  at  the  same  time ;  for  the  one  leads  upwards  and 
the  other  downwards,  and  no  man  can  go  both  ways  at  the  same 
time.  A  man  may  leave  the  one  way  and  go  to  the  other,  but  at 
one  and  the  same  time  he  can  walk  only  in  one  way.  Jndas  Iscariot 
first  left  the  broad  way  and  went  to  the  narrow,  when  he  forsook 
all  and  followed  Christ ;  thereafter  he  again  left  the  narrow  and 
went  back  to  the  broad  way,  and  his  last  estate  was  worse  than  his 
first ;  for  when  he  had  returned  again  to  the  broad  way  he  rushed 
on  headlong  to  destruction.  Peter  left  the  broad  and  went  to  the 
narrow  way;  then  he  left  the  narrow  and  went  back  to  the  broad 
way ;  for  when  he  was  denying  Christ  in  the  palace-yard  of  the 
high  priest  he  was  surely  not  on  the  narrow,  but  on  the  broad  way, 
because  those  on  the  narrow  way  do  not  deny  Christ.  Vet  Peter 
again  returned  to  the  narrow  way  and  was  saved. 

Now  as  there  are  only  two  ways  in  which  men  may  walk,  and 
only  two  places  to  which  the  souls  of  men  go,  so  there  are  only  two 
spiritual  kingdoms  in  this  world  :  the  kingdom  of  Christ  and  the 
kingdom  of  Satan.  Between  these  two  kingdoms  the  race  of  man 
is  divided  ;  a  third  there  is  not.  Hence  the  most  important 
question  for  us  is  not  whether  we  are  rich  or  poor,  beloved  of  men 
or  hated,  honored  by  the  world  or  despised  by  men,  healthy  or  sick  ; 
the  most  important  ([uestion  for  every  one  of  us  is,  whether  we  are 
yet  subjects  in  Satan's  kingdom  of  sin  and  death,  or  whether  Ave 
have  been  translated  into  Christ's  kingdom  of  truth  and  life.  On  . 
this  (luestion  hangs  soul  and  salvation,  life  and  death.  Let  me  to- 
day speak  of : 

The  Impohtaxt  Tkuth  that  every  Man  is  either  a  Citizen 
OF  Christ's  or  a  Sub-fect  of  Satan's  Kingdom. 

Let  me  set  forth  : 

I.     The  certainty  of  this  truth; 
II.     By  what  marks  we  may  kno\v  where  we  belong;  and 
IIL     AYhat  we  must  do  to  be  and  to  abide  in  Christ's  kingdom. 


///.    Sundaij  in    Lent.  205 

1. 

The  fact  that  there  are  only  two  spiritual  kingdoms-  is  proved 
by  this  whole  Gospel,  especially  the  latter  part  of  it,  and  most  clear- 
ly does  the  Lord  express  it  in  the  words  :  "  He  that  is  not  with  me 
is  against  me :  and  he  that  gaihereth  not  with  me  scatfereth."  There 
are  two  positions  only  which  meu  can  occupy ;  the  one  for  Christ, 
the  other  against  Christ,  A  third  is  not  possible.  There  are  only 
two  kinds  of  works  which  men  can  do  :  the  one  is  gathering  with 
Christ,  the  other  is  scattering  with  Satan.  These  are  the  two  king- 
doms :  the  kingdom  of  Christ,  and  those  in  the  kingdom  of  Christ 
gather  with  Him,  and  t^ie  kingdom  of  Satan,  and  those  in  that  king- 
dom scatter.  The  Scriptures  do  also  speak  of  the  kingdom  of  light 
and  the  kingdom  of  darkness,  the  kingdom  of  heaven  and  the  king- 
dom of  the  world  ;  but  you  know  these  are  only  other  names  for 
the  kingdom  of  Christ  and  that  of  Satan. 

Now  these  two  kingdoms  are  against  one  another,  as  light  is 
against  darkness  and  darkness  against  light.  These  two  can  not 
exist  together  peaceably  ;  for  light  destroys  darkness,  and  darkness 
is  the  enemy  of  light.  That  light  and  darkness  should  agree  and 
dwell  together  harmoniously  is  out  of  the  question.  Jesus  Christ 
did  not  come  into  the  world  to  establish  a  kingdom  aside  from  that 
of  Satan,  so  that  they  would  peaceably  rule  each  in  his  domain, 
like  the  kings  of  Holland  and  Belgium  are  at  peace  with  each  other, 
each  ruling  in  his  own  kingdom  ;  but  Christ  came  to  conquer  Sa- 
tan's kingdom,  to  destroy  it  and  on  its  ruins  to  establish  His  king- 
dom. There  is  no  agreement  between  Christ  and  Belial  to  the  ef- 
fect that  they  would  rule  together  peaceably  over  the  same  territo- 
ry, or  that  each  should  rule  in  his  own  territory  ;  between  Christ 
and  Belial  there  can  be  no  peace,  but  only  the  most  determined  war- 
fare, war  to  the  knife.  There  can  be  no  agreement  between  Christ 
and  Satan  that  each  should  have  a  part  of  man's  heart  to  rule  over. 
When  Christ  moves  into  the  heart  Satan  must  go  out,  and  if  Belial 
rules  in  a  heart  Christ  is  not  there.  "  When  the  unclean  sjnrit  is 
gone  out  of  a  man,  he  loalketh  th7'0ugh  dry  jilaces,  seeking  red  :  and 
Jinding  none,  he  saith,  I  luill  return  unto  my  house  whence  I  came 
out.     And  when  he  cometh,  he  findoth  it  swept  and  garnished.     Then 


206  ///.   Sunday  in.  Lent. 

goeth  he,  and  tahefli  to  him  seven  other  spirits  more  wicJced  than  him- 
self ;  and  they  enter  in  and  dwell  thcreJ'  When  Christ  moves  into 
a  heart,  the  evil  spirit  must  move  out  and  may  Avalk  where  he  can ; 
but  where  Christ  rules  he  can  not  remain,  as  Paul  writes  to  the 
Colossiaus  :  "  God  hath  delivered  us  from  the  power  of  darkness, 
and  hath  translated  us  into  the  kingdom  of  his  dear  Son."  If 
thereafter  the  evil  spirit  finds  a  house  from  which  he  had  been  cast 
out  ready  to  receive  him  again,  then  Christ  does  not  remain  there, 
but  such  a  man  has  fallen  out  of  the  kingdom  of  Christ  back  again 
into  the  kingdom  of  Satan  and  he  is  no  more  Christ's;  for  the  Lord 
says  :  "  The  last  state  of  that  man  is  worse^than  the  first. ^'  No  one 
can  hold  citizenship  in  both  kingdoms,  neither  can  the  heart  of  any 
man  be  divided  between  them  half  and  half,  but  everyone  is  either 
in  Christ's  or  in  Satan's  kingdom. 

But  this  is  frequently  the  case  that  people  are  mistaken,  or  de- 
ceive then^selves  as  to  the  kingdom  into  which  they  belong.  Some- 
times such  as  truly  are  in  the  kingdom  of  Christ  may  imagine  them- 
selves cast  out  of  the  kingdom  and  forsaken  of  God.  These  are 
true  Christians  who  fall  so  deeply  into  spiritual  temptation  that 
they  can  see  no  more  any  comfort,  and  think  themselves  forsaken 
and  rejected  of  God,  when  in  fact  they  have  in  no  way  cast  away 
faith  and  their  innermost  soul  is  crying  unto  God.  So  David  con- 
fesses of  himself  in  the  31st  Psalm  :  ''I  said  in  my  haste,  I  am  cut 
off  from  before  thine  eyes  :  nevertheless  thou  heardest  the  voice  of 
my  supplications  when  I  cried  unto  thee."  At  a  time  when  he  was 
greatly  downcast  and  could  find  no  comfort  David  imagined  that 
he  was  cut  off  from  God  and  His  kingdom,  and  yet  at  the  same  time 
his  soul  was  crying  unto  God  and  the  Lord  was  inclining  a  gracious 
ear  unto  his  cries.  If  a  Christian  seeks  light  and  comfort  and  for 
a  time  can  find  none  and  for  this  reason  it  appears  to  him  that  he 
must  be  cut  off'  from  the  kingdom  of  God  he  should  never  give  way 
to  such  thoughts.  Just  this  is  Satan's  object  to  bring  him  to  des- 
pair, and  so  to  win  him  for  his  kingdom  of  despair.  In  this  temp- 
tation a  Christian  should  keep  on  asking,  seeking,  knocking,  be- 
coming the  longer  the  more  instant,  and  in  due  time  light  and  com- 
fort will  come  to  him  again. 


///.  Sunday  in   Lent.  207 

But  unnumbered  is  the  multitude  of  those  who  imagine  them- 
selves in  the  kingdom  of  Christ,  or  claim  citizenship  in    it,    whilst^ 
in  fact,  Satan  has  them  very  securely  in  his  kingdom.    For  this  there 
are  numerous  examples  in  the  Scriptures.     Saul,    thereafter    called 
Paul,  thought  he  was  doing  God  high  service  when    he   persecuted 
the  disciples,  whilst  the  devil  had  only   blindfolded    him   through 
prejudices  and  false  doctrines,  as  he  himself  confesses  :     "  I    did    it 
ignorantly  in  unbelief.''     That    Pharisee  in    the    temple   imagined 
himself  one  of  the  first  in  the  kingdom  of  heaven,  but    Christ   says 
of  him  that  he  did  not  go  down  to  his  house  justified.     This  is  one 
of  Satan's  most  cunning  and  most  successful  devices   that    he   per- 
suades people  on    deceptive   grounds    to   imagine   themselves    the 
children  of  God,  to  think  themselves  on  the  way  to  heaven,  when  it 
is  by  no  means  so,  and  when  he  has  so  persuaded  them,  he  has  them 
doubly  secure  in  his  kingdom.     Some  he  blindfolds  with  the  delu- 
sion that  they  must  be  the  favorites  of  (lod,  because  they  are    suc- 
cessful in  their  undertakings  and  enjoy  worldly  prosperity;    others 
he  persuades  to  think,  they  ought  to  find  favor  with   God,    because 
they  live  an  externally  moral  life  ;  some  he  makes  believe  they  were 
surely  converted  and  had  become  heirs  to  the  kingdom   of   heaven, 
because  they  experienced  a  change  of  feeling,  a  sensation  of  sweet- 
ness, when  in  fact  their  imaginary  conversion  was  nothing  but  mo- 
mentary emotion  or  the  delusion  of  nervous  excitement;    others  he 
persuades  they  must  be  the  children   of   God   because   they  go   to 
church  regularly  and   give  for  its   support  liberally,   although   in 
their  every-day  life  they  continue  to  do  things  which  they   know  to 
be  wrong.     In  short,  Satan  is  a  master  in  deluding  people   to   im- 
agine themselves  in  the  kingdom  of  Christ  when  they  are  not,   and 
by  this  artifice  he  greatly  increases  and   mightily  strengthens  his 
kingdom. 

Vast  is  the  kingdom  of  Satan,  because  into  it  belongs  all  that 
is  born  fiesh  of  the  flesh.  In  clear  and  strong  words  does  St.  Paul 
write  to  the  Ephesians :  "  You  hath  he  quickened,  who  were  dead 
in  tresspasses  and  sins ;  wherein  in  time  past  ye  walked  according 
to  the  course  of  this  world,  according  to  the  prince  of  the  power  of 
the  air,  the  spirit  that  now  worketh  in  the  children  of  disobedience  ; 


208  ///.  Simday    in   Lent. 

and  were  by  nature  the  children  of  wrath,  even  as  others."  In  con- 
sequence of  Adam's  sin  man  is  born  into  this  world  with  a  corrupt 
nature  and  hence  he  belongs  into  the  kingdom  of  evil  in  which  Sa- 
tan is  prince  and  ruler.  He  is  therefore  rightly  called  "  the  prince 
of  this  world,"  because  into  his  kingdom  belong  all  who  are  not 
born  again  and  implanted  into  Christ. 

Hearing  this  sympathetic  people  of  a  so-called  wide  and  liber- 
al heart  will  exclaim  :  '  What  I  should  all  the  world  belong  into 
Satan's  kingdom,  except  only  those  in  Christ  ?  Are  there  not  many 
millions  of  good  men  and  virtuous  women,  who  do  not  believe  in 
Christ,  and  should  they  all  belong  into  Satan's  kingdom?  And 
there  are  the  innocent  little  infants  I  Would  you  relegate  them  to  the 
kingdom  of  darkness  only  because  they  were  born  flesh  of  the  flesh 
which  they  could  not  help  ?  ' — Sympathy  is  good  as  far  as  it  goes 
and  it  is  always  to  be  commended  in  its  proper  sphere,  but  our  sym- 
pathetic ideas  can  never  alter  facts.  We  may  sympathetically  say : 
Why  should  that  poor  little  infant  be  born  black  simply  because  its 
parents  are  black,  which  it  could  not  help  ?  We  may  sympathize 
with  that  infant,  but  our  sympathy  will  not  change  the  color  of  its 
skin.  All  talk  of  morality,  virtue,  innocence,  not  being  able  to 
help  it  and  the  like,  amounts  to  nothing.  The  fact  remains, — a  sad 
fact  indeed,  but  none  the  less  a  fact — ,  by  seducing  the  first  man 
and  woman  Satan  added  the  human  race  to  his  dominion.  The 
whole  race  as  it  is  descended  from  Adam  belongs  into  his  kingdom, 
and  though  you  complain  ever  so  bitterly  about  it  that  neither  you 
nor  your  infant  could  help  its  being  born  with  an  evil  nature,  that 
will  not  alter  the  fact.  Let  your  sympathy  prevail  on  you,  early  to 
bring  your  infant  to  baptism  that  it  may  be  delivered  out  of  Satan's 
kingdom  and  may  be  implanted  into  Christ,  then  your  sympathy 
with  it  will  amount  to  something.  It  is  better  in  all  simplicity 
to  use  the  means  of  deliverance  out  of  Satan's  kingdom,  than  to 
follow  after  philosophy  falsely  so  called ;  for  by  it  Satan  has  led 
many  from  darkness  to  darkness,  while  they  numbered  themselves 
among  the  wise  and  the  enlightened  of  the  earth,  or  even  imagined 
themselves  the  children  of  God. 


///.  Sv7idaij  in  Lent.  209 

To  walk  truly  wise  we  must  be  careful  uot  to  be  deceived  by 
the  devil's  cunning,  and  we  must  be  diligent  to  examine  ourselves, 
if  we  be  truly  in  Christ's  kingdom,  unto  which  Paul  so  faithfully 
admonishes  writing  to  the  Corinthians:  "Examine  yourselves, 
whether  ye  be  in  the  faith ;  prove  your  own  selves." 

Let  me,  therefore, 

II. 

set  foi-th  :  By  what  we  may  know  whether  we  are  in  the  kingdom 
of  Christ,  or  not. 

In  judging  of  ourselves  in  this  matter  we  must  keep  in  mind  that 
the  devil  deludes  people  to  imagine  themselves  in  Christ's  kingdom  on 
false  grounds,  by  deceptive  arguments,  which  are  not  established  in 
the  Word  of  God.  Therefore,  that  we  be  not  deceived  by  him,  we 
must  see  that  we  remain  on  solid  ground  which  can  in  no  way  be 
deceptive.  That  by  which  we  judge  ourselves,  whether  we  are  in 
the  kingdom  of  Christ,  or  yet  in  the  kingdom  of  Satan,  must  be  an 
infallibly  certain  criterion  so  that  it  cannot  deceive.  Let  me  brief- 
ly mention  three  such  marks,  these  being  indicated  in  our  text. 

The  first  mark  we  find  in  these  words  of  the  Lord :  "  He  that 
is  not  witJi  me  is  against  me.''  To  be  in  Christ's  kingdom  we  must* 
be  with  Christ.  What  is  it  to  be  with  Christ?  It  is  to  be  with 
Him  and  for  Him  in  heart,  soul,  mind  and  all  our  powers.  We  are 
with  Christ,  if  He  is  the  crown  of  our  heart,  the  love  of  our  soul, 
the  most  precious  prize  of  our  highest  affections.  We  are  Avith 
Christ  if  He  is  to  us  the  dearest,  the  sweetest,  the  most  precious 
which  we  know  and  have.  We  Christians  are  to  love  and  we  do 
love  many  persons  and  things,  but  among  them  all  Christ  must  be 
to  us  like  a  diamond  among  copper  cents ;  for  He  has  said  :  "  He 
that  loveth  father  or  mother  more  than  me,  is  not  worthy  of  me ; 
and  ho  that  loveth  son  or  daughter  more  than  me,  is  not  worthy  of 
me."  We  are  with  Christ  if  He  is  so  dear  to  our  hearts  that  we  are 
willing,  if  need  be,  to  forsake  all  and  to  follow  Him,  and  we  must 
be  so  minded  from  heart  and  soul.  We  must  not  be  like  unto  that 
rich  young  man  who  declared  himself  ready  to  follow  Christ,  but 
when  he  was  placed  before  the  alternative  to  choose  between  his  pos- 


210  ///.  Sundaij  in    I.enf. 

sessions  and  Christ,  he  went  awtiy  sorrowful,  because  his  heart  was 
more  with  his  possessions  than  with  Christ.  Neither  must  we  be 
like  unto  those  chief  rulers  of  the  Jews  who  believed  on  Christ,  who 
were  convinced  that  He  was  the  pi'omised  One,,  but  who  would  not 
confess  Him  before  men  from  fear  of  the  Pharisees  ;  for  they  could 
have  no  part  in  the  kingdom  of  Christ,  because  "  they  Irved  the 
praise  of  men  more  than  the  praise  of  God."  But  we  must  be  truly 
like  that  "merchant-man,  seeking  goodly  pearls ;  who,  when  he  had 
found  one  pearl  of  great  price,  went  and  sold  all  that  he  had,  and 
bought  it."  We  are  with  Christ  if  He  is  to  us  that  one  pearl  of 
great  price  for  which  we  are  ready  to  sell  all  else.  We  are  with 
Christ,  if  our  heart  is  so  decided  for  Him  that  we  would  rather  cut 
off  our  right  hand  and  pluck  out  our  right  eye  and  cast  it  from  us, 
than  to  forsake  or  deny  Him.  Now,  if  we  are  so  with  Christ,  we 
know  that  Christ,  and  not  Satan,  is  ruling  in  our  heart. 

The  second  mark  by  which  we  may  know  to  which  kingdom 
we  belong,  we  find  in  the  words  :  "  And  he  that  gatliereth  not  with  me 
scattereth.'"  He  that  does  truly  Christian  works,  gathers  with  Christ; 
but  he  that  does  un-Christian  works,  whether  the  world  counts 
them  good  or  evil,  scatters.  But  outwardly  the  works  of  the  Christian 
and  those  of  the  hypocrite  are  alike.  Therefore  we  must  here  look 
for  the  governing  principle  from  which  our  actions  flow.  "The 
flesh,"  says  St.  Paul,  '*'  lusteth  against  the  Spirit,  and  the  Spirit 
against  the  flesh  :  and  these  are  contrary  the  one  to  the  other  ;  so 
that  ye  cannot  do  the  things  that  ye  would.  But  if  ye  be  led  by 
the  Spirit,  ye  are  not  under  the  law."  The  flesh,  a  part  of  the 
kingdom  of  Satan,  is  yet  remaining  in  the  Christian  and  is  striving 
against  the  kingdom  of  Christ,  but  where  Christ's  kingdom  is  there 
it  is  victorious  over  the  kingdom  of  Satan.  We  are  not  to  imagine 
that  we  must  be  altogether  without  sin  in  order  to  be  in  the  king- 
dom of  Christ ;  because  of  the  flesh  the  Christian  daily  commits 
much  sin  ;  but  we  must  look  and  see,  if  the  flesh  rules  in  us  so 
that,  led  by  the  lusts  of  the  flesh,  we  walk  in  the  works  of  the  flesh  ; 
foa*  if  we  willingly  walk  in  sin,  then  we  are  in  the  kingdom  of  Sa- 
tan ;  but  if  we  are  led  by  the  Spirit  of  Christ  which  resists,  breaks 
and  hinders  in  us  the  will  of  the  devil,    the    world    and   our    flesh. 


///.  Sunday  in  Lent.  "•211 

then  is  the  kingdom  of  God  come  nnto  us.  If  the  Spirit  of  Christ 
is  the  ruling  principle  from  which  our  works  flow,  then  we  are 
gathering  with  Christ,  and  if  gathering  with  Him  we  are  surely  in 
His  kingdom. 

The  third  mark  by  which  we  may  know  where  we  belong,  into 
Christ's  or  Satan's  kingdom,  we  find  in  the  last  two  verses  of  our 
text  reading :  "  And  it  came  to  jmss,  as  he  spahe  these  tilings,  a  cer- 
tain woman  of  the  company  lifted  up  her  voice,  and  said  unto  him, 
Blessed  is  the  womb  that  hare  thee,  and  the  paps  which  thou  hast 
surJced.  But  he  said.  Yea,  rather  blessed  are  they  that  hear  the  word 
of  God,  and  keep  it."  This  woman  pronounced  the  mother  of  Jesus 
blessed,  because  she  had  given  birth  to  Him,  and  had  nursed  Him. 
In  this  the  virgin  Mary  was  certainly  favored  of  God  above  all 
women,  but  she  was  not  saved  by  it.  Not  because  she  gave  birth 
to  the  Son  of  God  was  Mary  saved,  but  because  she  heard  His  Word 
and  kept  it,  as  we  read  of  her  : ."  His  mother  kept  all  these  sayings 
in  her  heart."  Mary  kept  the  Word  of  Jesus,  s*ie  believed  on  Him, 
embraced  Him  not  only  as  her  son,  but  as  her  Savior,  through  faith 
she  appropriated  to  herself  His  righteousness  and  thereby  she  was 
saved.  Jesus'  blood  and  righteousness  are  the  foundation  on  which 
our  heart's  faith  must  stand  according  to  His  Word;  for  His  mer- 
it alone  saves.  If,  therefore,  our  trust  stands  on  our  works,  our  in- 
tegrity, our  experiences,  our  sensations,  or  whatever  other  such 
uncertain  things  there  may  be,  then  let  our  trust  be  ever  so  sincere 
and  ever  so  strong,  we  cannot  be  saved  thereby.  Though  Christ 
would  appear  unto  us  bodily,  though  we  would  see  Him  with  our 
eyes  and  touch  Him  with  our  hands  as  the  disciples  and  Judas 
Iscariot  also  did,  and  we  would  put  our  trust  for  salvation  in  such 
sensible  seeing  and  feeling  Him  we  would,  nevertheless,  not  be  in  the 
kingdom  of  Christ;  for  all  the  plea  of  those  truly  in  His  kingdom 
is  thart  Jesus'  blood  washes  them  from  sin  and  His  righteousness 
covers  tkeir  unrighteousness.     They  say  : 

Christ's  crimson  blood  and  righteousness 
My  glory  are  and  spotless  dress  ; 
In  this  before  my  God  I'll  stand 
And  enter  heaven,  my  fatherland. 


212  ///.  Sunday  in  Lent. 

This  is  the  foundation  of  all  those  in  Christ's  kingdom,  and  if  this 
is  our  heart's  trust  we  know  that  we  are  in  His  kingdom,  and  if  in 
His  kingdom  we  are  joint  heirs  with  Him. 

But  where  else  is  the  blood  and  righteousness  of  Christ  exhibi- 
ted unto  us  than  in  His  Word?  Therefore  the  Lord  corrects  this 
Avoman  saying  :  "  Yea,  rather  blessed  are  they  that  hear  the  luord  of 
God,  and  h'op  it."  In  the  Word  we  are  to  seek,  find  and  hold  fast 
the  righteousness  of  Christ.  This  brings  us  to  the  last  part  of  our 
discourse,  on  which  allow  me  a  few  sentences  only. 

III. 

Our  Lord  Jesus  Christ  came  to  deliver  the  souls  of  men  from 
the  kingdom  of  the  devil,  and  in  token  of  this  He  cast  out  devils, 
delivering  those  from  the  power  of  Satan  who  were  bodily  possessed 
of  evil  spirits,  as  we  read  in  the  beginning  of  this  Gospel :  "  And 
he  -ivas  casting  out  a  devil,  and  it  was  dvmh.  And  it  came  to  pass, 
tohen  the  devil  was  go7ie  out,  the  dumh  spake;  and  the  people  wmi- 
dei'ed.'"  Justly  did  the  people  wonder  at  this  deed  of  the  Lord; 
for  to  cast  out  devils  bodily  is  a  divine  work.  Yet  Christ  is  come 
for  something  greater  :  to  deliver  our  souls  from  the  power  of  Satan. 
His  casting  out  devils  bodily  is  to  teach  us  that  He  is  come  for  the 
deliverance  of  our  souls,  which  He  purchased  from  the  power  of 
Satan  by  suffering  and  death.  And  when  Christ  had  overcome  that 
strong  man  armed.  He  left  on  earth  the  power  to  deliver  the  souls 
of  men  from  Satan's  kingdom  through  the  Word  and  the  Sacra- 
ments. Through  the  means  of  grace  He  still  casts  out  devils  out 
of  the  hearts  of  men.  If  I  preach  the  Word  of  the  Gospel  to  a  sin- 
ner and  he  receives  the  Word  in  faith  Satan  is  driven  from  his 
heart  and  soul,  of  course  not  by  me  as  a  man,  or  by  my  power  which 
I  have  of  myself,  but  by  the  power  of  the  Word.  The  means  of 
grace,  therefore,  we  should  diligently  use  that  the  evil  spirit  may 
be  cast  out  of  our  own  hearts  and  the  hearts  of  others.  Every 
child  born  on  earth  is  born  into  the  kingdom  of  the  devil,  but  suf- 
fer it  to  come  to  Jesus  and  to  be  baptized  into  His  death  and  it  is 
delivered  from  the  kingdom  of  -Satan.     If  your  sins  trouble  you,  if 


///.  Simday  in  Lent.  213 

the  hand  of  faith  with  which  you  hold  the  righteousness  of  Christ 
trembles,  hear  His  Word,  come  and  have  absolution  pronounced  to 
you,  receive  the  Lord's  supper,  that  by  these  things  you  may  be  con- 
firmed and  strengthened  in  the  faith  that  Jesus  Christ  is  truly  your 
King,  the  Lord  of  your  salvation.  The  means  of  grace  we  must 
use  as  weapons  with  which  to  resist  8atan  and  his  angels,  until  it 
pleases  the  Lord  to  translate  us  out  of  strife  into  the  enjoyment  of 
the  inheritance  of  the  saints  in  light,  through  Jesus  Christ  who  is 
the  Captain  of  our  salvation.     Amen. 


IV.    SUNDAV    IN    T.ENT. 


Text  :  After  these  things  Jesus  went  over  the  sea  of  Galilee,  which  is 
the  sea  of  Tiljerias.  And  a  great  multitude  followed  him,  because  they 
saw  his  miracles  which  he  did  on  them  that  were  diseased.  And  Jesus 
went  up  into  a  mountain,  and  there  he  sat  with  his  disciples.  And  the 
passover,  a  feast  of  the  Jews,  was  nigh.  When  Jesus  then  lifted  up  his 
eyes,  and  saw  a  great  company  come  unto  him,  he  saith  unto  Philip, 
Whence  shall  we  buy  bread,  that  these  may  eat '?(  And  this  he  said  to  prove 
him  :  for  he  himself  knew  what  he  would  do.)  Philip  answered  him.  Two 
hundred  penny-worth  of  bread  is  not  sufficient  for  them,  that  every  one  of 
them  may  take  a  little.  One  of  his  disciples,  Andrew,  Simon  Peter's 
brother,  saith  unto  him,  There  is  a  lad  here,  which  hath  five  barley-loaves, 
and  two  small  fishes  :  but  what  are  they  among  so  many  V  And  Jesus  said, 
Make  the  men  sit  down.  (Now  there  was  much  grass  in  the  place.)  So 
the  men  sat  down,  in  number  about  five  thousand.  And  Jesus  took  the 
loaves;  and  when  he  liad  given  thanks,  he  distributed  to  the  disciples, 
and  the  disciples  to  them  that  were  set  dowm  ;  and  likewise  of  the  fishes,  as 
much  as  the}'  would.  When  they  were  filled,  he  said  unto  his  disciples, 
Gather  up  the  fragments  that  remain  that  nothing  be  lost.  Therefore  they 
gathered  them  together,  and  filled  twelve  baskets  Avith  the  fragments  of  the 
five  barlej'-loaves,  which  remained  over  and  above  unto  tliem  that  had  eaten. 
Then  those  men,  when  they  had  seen  the  miracle  that  Jesus  did,  said. 
This  is  of  a  truth  that  Prophet  that  should  come  into  the  world.  When 
Jesus  therefore  perceived  that  they  would  come  and  take  him  by  force,  to 
make  him  a  king,  he  departed  again  into  a  mountain  himself  alone.  John 
6,  l-W. 

Our  present  Gospel,  simple  as  it  appears,  is  nevertheless  one  of 
the  most  important,  because  it  contains  so  strong  an  inducement 
unto  faith  and  trust  toward  God.  Though  the  w^ord  faith  does  not 
occur  in  it,  yet  it  is  nothing  else  than  faith  and  confidence  in  the 
goodness  and  mercy  of  God  which  the  Lord  intends  to  teach  by  this 
miracle.  We  have  here  a  truly  striking  illustration  of  that  truth 
which  the  Lord  in  the  sermon  on  the  mount  expresses  in  plain 
words  saying  :  "  Seek  ye  first  the  kingdom  of  God.  and  his  righteous- 

(214) 


IV.  Sunday  in  Lent.  215 

ness ;  and  all  these  thiugs  shall  be  added  imto  you."  This  is  to  be 
our  faith,  this  our  trust,  if  we  seek  the  things  which  are  above,  the 
necessaries  of  this  temporal  life  will  not  be  denied  us.  But  with 
many,  cheerful  dependence  on  the  goodness  and  faithfulness  of  God 
is  small  indeed.  Even  with  true  children  of  God  it  is  something 
very  frequent  that  they  will  count,  not  so  much  on  that  which  God 
gives,  as  rather  on  that  which  they  calculate  to  make  by  their  own 
industry,  wisdom  and  skill.  Every  Christian  knows  that  also  in 
temporal  things  all  is  dependent  on  God's  blessing,  yet  when  Chris- 
tian parents  meditate  on  their  own  and  their  family's  support,  they  are 
very  apt  to  think  first  of  their  own  ability,  and  secondly  of  God's 
blessing.  But  this  way  of  thinking  is  surely  not  a  fruit  of  faith, 
it  manifests  the  self-dependence  which  is  in  the  flesh. 

We  are  indeed  fallen  creatures.  The  Word  of  God  tells  us  and 
our  own  conscience  attests  it  that  the  visible  things  are  perishable, 
and  only  the  invisible  are  abiding.  Yet  we  will  ten  times  sooner 
put  our  trust  in  that  which  we  see,  than  in  that  which  we  do  not 
see.  So  it  is  with  the  righteousness  of  works  and  the  righteousness 
of  faith.  The  righteousness  of  works  we  see  and  the  righteousness 
of  faith  we  can  not  see,  but  who  can  step  forth  and  say  that  his 
heart  is  not  far  more  inclined  to  exclaim  :  Behold,  how  many  and 
how  excellent  are  my  works  of  piety  and  my  deeds  of  charity ! 
than  to  say :  Behold,  how  many  and  great  are  the  deeds  of  the  Son 
of  God,  my  Righteousness.  We  know,  before  God  only  the  right- 
eousness of  faith  is  acceptable,  whilst  the  righteousness  of  works  is 
before  Him  as  filthy  rags;  yet  the  pervei'se  heart  will  look  to  the 
righteousness  of  works  rather  than  to  the  righteousness  of  faith. 

Similar  with  food  and  raiment.  So  long  as  we  see  the  barrel 
of  meal  and  the  cruise  of  oil  full  it  is  easy  for  us  to  avoid  fretting 
about  the  morrow ;  but  when  these  vessels  threaten  to  give  out,  then 
anxious  cares  soon  begin  to  knock  at  our  door.  When  the  harvest 
is  promising  we  are  confident  concerning  our  daily  bread ;  but 
when  it  threatens  to  be  a  failure,  then  we  are  quickly  at  hand  with 
the  questions  :  "  What  shall  we  eajt?  What  shall  we  drink  ?  Where- 
withal shall  we  be  clothed?  "  When  we  are  surrounded  with  plenty, 
confidence  is  great,  but  when  the  abundance  threatens   to   become 


216  JV.  Simday  in  Lent. 

indigence,  then  the  heart  begins  to  iiutter.  Now  when  we  experi- 
ence that  in  plenty  our  heart  is  confident,  in  scarcity  despondent, 
we  should  know  thereby  that  there  is  something  in  our  hearts  which 
is  not  as  it  ought  to  be.  And  if  we  search  for  that  something,  Ave 
soon  find  it  indicated  in  the  Lord's  words  :  "  Blessed  are  they  that 
have  not  seen  and  yet  have  believed."  The  abundance  which  we  have 
is  so  apt  to  be  a  stay  for  our  confidence,  when  in  reality,  we  ought 
to  rest  assured  of  receiving  daily  bread  just  as  cheerfully  when  we 
see  nothing,  as  when  we  see  plenty.  This  is  the  faith  and  trust 
which  this  Gospel  teaches.     Accordingly  let  us  briefly  consider: 

The  Miraculous  Feeding  of  the  Five  Thousand. 
Allow  me  to  speak : 
I.     Of  some  things  which  preceded  the  miracle ; 
II.     Of  the  miracle  itself  and  what  followed  it. 

I. 

How  extremely  difficult  it  is  for  man  without  seeing  yet  to  be- 
lieve, is  here  illustrated  in  the  disciples.  But  to  see  this  clearly 
it  is  necessary  to  know  what  preceded  the  transaction  narrated  here. 

Jesus  had  sent  the  disciples  two  by  two  to  preach  the  Gospel 
throughout  Judea  and  Galilee,  and  had  given  them  power  over  the 
unclean  spirits  commanding  them,  they  should  take  nothing  for  their 
journey,  no  scrip,  no  bread,  no  money  in  their  purses,  but  should  be 
shod  with  sandals,  and  should  not  put  on  two  coats.  So  the  disci- 
ples had  gone  forth  supplied  with  nothing,  had  preached  the  Gos- 
pel and  performed  miracles  in  all  the  bounds  of  Israel  and  then 
they  gathered  around  their  Master  again  on  the  shore  of  the  sea  of 
Tiberias,  and  to  the  Lord's  question  :  "  Lacked  ye  any  thing  ?  " 
they  answered  :  "  Nothing."  They  had  been  provided  with  nothing, 
yet  confessed  that  they  had  lacked  nothing.  Now  when  the  disciples 
were  again  with  Jesus  the  people  flocked  to  them  in  such  multitudes 
that  not  even  time  to  eat  was  left  to  Jesus  and  the  disciples.  Tliere- 
fore  the  Lord  said  to  the  disciples  :  "  Come  ye  yourselves  apart  into  a 
desert  place,  and  rest  a  while."  To  find  a  little  rest  they  entered  a  ship 
and  steered  for  an  uninhabited  region  where  only  grass  grew.     But 


IV.  Sunday  in  Lent.  217 

the  people  saw  them  depart  and  knowing  where  they  Avere  going 
followed  them.  The  location  is  not  described,  but  in  all  cases  this 
was  a  pretty  long  journey.  But  so  eager  were  the  people  to  follow 
Jesus  that  they  started  forthwith  without  first  providing  themselves 
with  victuals. 

Whence  this  eagerness  ?  By  the  Scribes  and  Pharisees  those 
people  had  been  taught  that  the  time  for  the  Messiah  to  come  wa& 
at  hand,  and  when  He  would  come  He  would  liberate  His  people 
from  the  yoke  of  the  Eomans  and  would  establish  a  worldly  empire 
at  Jerusalem.  Believing,  therefore,  that  the  Messiah  would  be  a 
worldly  benefactor  and  convinced  by  His  miracles  they  began  to 
think  that  Jesus  of  Nazareth  was  truly  the  Messiah,  and  they  were 
eager  to  see  more  of  His  deeds,  and  to  do  Him  homage.  Many,  per- 
haps, cherished  the  hope  that  His  first  and  most  zealous  adherents 
would  obtain  the  first  honors  in  His  kingdom.  Therefore  it  is  said 
of  them  in  the  text  that  they  ^'followed  him  because  they  saw  his 
miracles  which  he  did  on  them  that  were  diseased,"  and  when  they 
had  eaten  of  the  five  barley  loaves  and  were  satisfied  they  exclaimed  : 
^' This  is  of  a  truth  that  prophet  that  should  come  itito  the  world," 
and  they  proposed  to  "  take  him  hy  force,  to  mahe  him  a  hing.'^ 
They  followed  Him  eagerly,  but  from  a  wrong  motive.  Doubtless 
there  Avere  some  among  them  who  hungered  and  thirsted  after 
righteousness,  but  the  majority  hoped  for  worldly  gain.  Therefore 
there  was  no  perseverance  in  them,  but  the  very  next  day  when 
Jesus  preached  :  "  I  am  the  bread  of  life,"  they  took  exception  and 
walked  no  more  with  Him.  But  the  more  those  people  were  in 
error,  the-  more  was  the  Lord  moved  to  compassion  toward  them. 

"  When  Jesus  then  lifted  up  his  eyes,  and  saio  a  great  company 
come  unto  him."  He  is  that  Keeper  of  Israel  whose  eyelids  are  not 
heavy  with  slumber,  of  whom  David  sang  in  the  33d  Psalm :  "  The 
eye  of  the  Lord  is  upon  them  that  fear  him,  upon  them  that  hope 
in  his  mercy ;  to  deliver  their  soul  from  death,  and  to  keep  them 
alive  in  famine."  He  has  a  sharp  and  watchful  eye.  Beholding 
that  company  He  at  once  knew  that  they  had  brought  no  bread 
with  them,  and  that  He  must  provide  for  them.  He  sees  the  desolate 
field  and  the  empty  pantry  and  the  purse  without  scrip,  and  though 


218  IV.  Sunday  in  Lent. 

He  may  suffer  poverty  to  come  on  His  children,  yet  does  He  watch 
over  them  to  keep  them  alive  in  famine.  Look  nnto  Him  in  the 
day  of  thy  need ;  for  He  is  both  rich  and  merciful. 

At  the  same  time  the  Lord's  eye  detected  an  evil  trait  in  the 
hearts  of  His  disciples  and  moved  by  the  same  compassion  He  set 
about  to  heal  it.  Therefore  He  "  saiih  unto  Philip,  Whence  shall 
we  hui/ bread,  that  these  mat/ eat?"  He  intimated  to  the  disciples 
that  it  was  their  duty  to  give  those  people  a  meal,  because  they  had 
traveled  so  far  to  come  to  them  in  the  wilderness  and  had  remained 
with  them  until  now;  and  now  the  night  was  drawing  on  audit 
Avould  not  be  right  to  send  them  away  hungry.  Therefore  He 
wanted  to  learn  of  Philip,  where  to  buy  bread  for  the  people.  This 
question  might  well  startle  Philip;  for  there  were  present  five 
thousand  men,  women  and  children  not  counted.  To  feed  such  a 
multitude  vvas  not  a  small  matter,  especially  as  they  had  eaten  nothing 
during  the  day.  Philip's  predicament  is  shown  by  his  answer  :  "Tzoo 
hundred  jjenny-ivorth  of  bread  is  not  sufficiejit  for  them,  that  every 
one  of  them  may  tahe  a  little."  The  amount  which  Philip  named 
makes  about  thirty  dollars,  and  that  would  certainly  not  have  been 
sufficient  to  provide  a  meal  for  five  thousand  men.  Likely  it  was 
all  they  had,  and  Philip  meant  to  say,  though  they  would  spend  all 
their  money  it  would  be  of  no  avail.  Philip's  answer  shows  that  he 
saw  no  other  way  than  to  let  the  people  go  away  hungry,  that  he 
was  at  a  loss  where  to  look  for  help  in  this  emergency,  and  just 
this  the  Lord  wanted  to  teach  him,  where  to  look  for  help  in  such 
needs ;  for  it  is  explicitly  stated:  "  This  he  said  to  prove  7iim." 

Why  did  the  Lord  want  to  prove  or  try  Philip  and  iu  him  all 
the  disciples  ?  Was  it  to  find  out  where  Philip's  trust  stood,  or 
how  strong  his  faith  was  ?  Or  did  He  mean  to  lay  a  stumbling 
block  into  Philip's  way,  to  lead  him  into  anxiety  and  doubt?  Nay, 
surely  not  I  Neither  the  one  nor  the  other.  The  Lord  knew  be- 
forehand what  Philip's  faith  was  and  what  its  ailings  were ;  for 
rightly  did  Peter,  when  the  Lord  asked  him  :  "  Simon,  son  of  Jonas, 
lovest  thou  me  ?  "  answer  :  "  Lord,  thou  knowest  all  things ;  thou 
knowest  that  I  love  th^e."  Much  less  did  the  Lord  prove  Philip  to 
cause  him  to  fall  into  doubt ;    for   no   evil    can    proceed    from    the 


IV.  Sunday  in  Lent.  219 

Lord,  as  St.  James  writes :  "  Let  no  man  say  when  he  is  tempted,  I 
am  tempted  of  God :  for  God  cannot  be  tempted  with  evil,  neither 
tempteth  he  any  ipan."  God  is  not  a  tempter  unto  evil,  but  He  is  a 
tempter  unto  good.  As  a  father  examines  his  children  in  the 
things  which  they  have  learned,  not  because  He  is  ignorant  as  to 
how  much  they  know,  nor  to  bewilder  them,  but  to  establish  them 
in  what  they  already  know  and  to  advance  them  in  knowledge:  so 
the  Father  in  heaven  frecjuently  proves  His  children  in  their  faith, 
hope  and  love  to  establish  them  therein  and  to  teach  them  what 
their  ailings  are  and  wherein  they  are  yet  lacking.  Therefore  the 
Lord  says  unto  the  bishop  of  Laodicea :  "As  many  as  I  love,  I  re- 
buke and  chasten."  To  His  beloved  children  God  sends  tribulations, 
crosses  and  afflictions,  not  as  though  He  took  pleasure  in  plaguing 
them,  much  less  to  drive  them  from  Him,  but  to  establish  and  ad- 
vance them  that  they  may  grow  in  faith,  hope  and  love.  So  the 
Lord  proved  the  disciples,  making  it  very  plain  to  them  that  they 
had  neither  food  nor  the  means  to  obtain  it ;  and  yet  they  had  a 
multitude  of  guests  who  were  hungry  and  must  have  some  nourish- 
ment. And  it  ({uickly  became -manifest,  how  exceedingly  weak  and 
little  established  the  faith  of  the  disciples  was,  because  they  saw  no 
other  way  than  to  send  the  people  away  hungry.  They  had  so  oftQii 
seen  the  Lord  do  marvelous  things ;  yes,  they  themselves  had  al- 
ready in  His  name  and  power  performed  miracles,  and  but  recently 
on  their  journey  they  had  experienced  that  they  lacked  nothing, 
though  they  were  provided  with  nothing.  Yet  none  of  them  stepped 
forward  to  say  :  Lord,  why  askest  Thou  advice  from  us  ?  If  Thou 
wilt  Thou  canst  turn  these  rocks  into  bread,  or  bring  down  manna 
from  heaven.  Nay,  but  they  fell  into  extreme  anxiety.  And  why? 
Why,  because  their  eyes  beheld  no  food,  but  only  a  desolate  waste. 

Now  the  Lord  likely  sent  the  disciples  to  make  inquiry,  if  any 
food  could  be  found  with  the  multitude,  and  there  were  found  "five 
harley  loaves" — one  loaf  for  every  thousand — ,  "and  two  small  fish- 
es." Of  the  size  of  the  loaves  we  may  judge  by  the  fact  that  they 
were  carried  by  a  lad.  That,  of  course,  could  not  comfort  the  dis- 
ciples, it  only  served  to  make  the  lack  of  food  so  much  more  appar- 
ent.    "What!"  says  Andrew,  "w/jff^  are  they   among   so   many?" 


220  IV.  Sunday  in  Lent. 

The  provision  is  small,  the  family  is  large  ;  the  pennies  are  few,  the 
mouths  to  be  filled  are  many.     How  shall  ends  meet  ? 

A  speech  pi-oceeding  from  common  sense  calculation,  but  not 
from  faith  in  the  omnipotence  of  the  Lord.  This  was  what  the 
Lord  wanted  to  bring  home  to  the  minds  of  the  disciples  that  their 
trust  stood  too  much  on  what  they  could  see  with  their  eyes  and 
handle  with  their  hands.  This  fault  He  wanted  to  set  before  them 
in  order  that  seeing  the  miracle  which  followed  they  might  be 
ashamed  of  their  littleness  of  faith.  And  by  setting  the  present 
need  before  them  so  clearly  He  intended  to  prepare  their  minds  so 
that  the  miracle  which  He  was  about  to  do  would  make  a  deeper 
and  more  lasting  impression  upon  them  ;  for  the  more  deeply  we 
feel  the  need  in  which  we  are,  the  more  are  we  capable  of  appreci- 
ating the  deliA^erance. 

n. 

When  the  Lord  had  so  prepared  the  minds  of  the  disciples,  He 
commanded  the  multitude  to  be  seated  on  the  grass,  and  then  He 
took  the  five  barley  loaves  with  His  hands,  those  hands  into  which 
the  Father  has  laid  "  all  power  in  heaven  and  in  earth  ;  "  those 
hands  of  which  the  Psalmist  says  :  "  Thou  openest  thy  hand  and 
satisfiest  the  desire  of  every  living  thing."  When  He  had  taken 
the  loaves  He  looked  up  to  heaven  whence  all  good  gifts  come. 
Neither  did  He  forget  the  table-prayer,  but  gave  thanks  blessing 
the  bread  and  fishes  and  thereby  creating  in  them  the  quality  to 
multiply.  Then  He  began  to  distribute,  and  He  distributed,  not 
as  niuch  as  thei^e  ivas  but  "  as  much  as  they  would."  Whether  the 
bread  multiplied  in  the  hands  of  Jesus  alone,  or  also  in  the  hands  of 
the  disciples  we  are  not  told,  but  those  five  thousand  men  together 
with  the  women  and  children  ate  and  were  satiated,  and  when  they 
gathered  up  the  fragments,  there  were  twelve  baskets  full,  a  much 
larger  quantity  than  the  original  five  loaves  had  been. 

By  this  miracle  the  Lord  proved  Himself  the  almighty  God 
who  alone  can  multiply  or  diminish  His  creatures,  and  He  teaches 
by  it  that  He  will  give  daily  bread  to  those  seeking  His  kingdom. 
On  this  we  should  depend  without   doubts   and    without   scruples. 


TV.  Sunday  in  Lent.  221 

Instead  of  inquiring  anxiously:  "What  shall  we  eat?"  we  should 
trust  the  faithfulness  and  power  of  Him  who  with  five  loaves  sa- 
tiated five  thousand.  Yea,  what  He  did  there  in  the  wilderness, 
multiply  bread  which  was  already  baked,  is  not  a  greater  miracle 
than  that  which  He  annually  does,  making  the  earth  bring  forth 
food  for  men  and  beasts  on  the  whole  face  of  the  globe.  This  mira- 
cle we  see  every  year,  therefore  we  do  not  regard  it.  But  the  royal 
singer  David  took  note  of  it  and  he  sang  :  "  Thou  visitest  the  earth, 
and  waterest  it ;  thou  greatly  enrichest  it  with  the  river  of  God, 
which  is  full  of  Avater  :  thou  preparest  them  corn,  when  thou  hast 
so  provided  for  it.  Thou  waterest  the  ridges  thereof  abundantly  : 
thou  settlest  the  furrows  thereof  :  thou  makest  it  soft  with  show- 
ers :  thou  blessest  the  springing  thereof.  Thou  crownest  the  year 
with  thy  goodness ;  and  thy  paths  drop  fatness."  God  has  promised 
to  give  food  to  all  flesh,  and  He  keeps  promise  long  as  the  world 
stands,  and  it  is  surely  a  marvelous  thing,  if  we  did  but  consider  it. 
Men,  beasts,  birds,  fishes,  insects,  everything  that  lives  and  moves 
on  earth,  daily  finds  its  nourishment.  How  is  it  possible  that  since 
thousands  of  years  the  earth  produces  enough  for  so  many  myriads 
of  creatures  ?  But  when  God  adds  His  divine  blessing  it  suffices 
and  an  abundance  is  left  over,  as  when  the  prophet  Elisha  set 
twenty  barley  cakes  before  a  hundred  men.  God  is  a  host  Avho,  if 
He  chooses,  can  satiate  many  with  a  morsel.  On  the  other  hand, 
if  God  takes  away  the  nutritive  qualities  of  bread,  then  a  great 
quantity  is  not  sufficient  for  a  few.  People  may  eat,  but  are  not 
strengthened.  God  is  the  Lord  of  bread.  If  it  is  His  will  one  loaf 
will  nourish  an  hundred  men,  and  if  it  is  not  His  will  an  hundred 
loaves  cannot  nourish  one  man.  God  is  almighty ;  He  can  do  what- 
soever He  pleases.  Why,  then,  do  we  act  so  foolishly  as  to  put  our 
confidence  in  the  abundance  we  have  in  store  rather  than  in  Him 
who  gave  it,  who  alone  can  preserve  it  and  who  can  also  take  it 
away  ?  It  is  written  :  "  Man  doth  not  live  by  bread  only,  but  by 
every  word  that  proceedeth  out  of  the  mouth  of  the  Lord,  doth 
man  live." 

Now  God  gives  daily  bread  to  all   men,   also   to   the   wicked ; 
nevertheless  God  makes  a  difference  between   the   unbelieving  and 


222  IV.  Sunday  in  J^enf. 

the  believers,  aud  this  we  should  well  consider.  God  does  give  daily 
bread  to  the  wicked,  frequently  in  great  abundance,  but  to  them 
He  has  nowhere  promised  that  they  should  not  starve  to  death. 
He  rather  threatens  them  hunger,  starvation  and  all  manner  of 
plagues,  as  we  find  many  such  threats  in  the  book  of  Deuteronomy. 
If  an  unbeliever  perishes  by  hunger  that  is  nothing  strange.  But 
the  Christian  who  seeks  the  kingdom  of  God  and  relies  upon  it  that 
God  will  give  him  daily  bread  has  the  promise  that  "  these  things," 
not  riches,  but  "  bread  and  fishes,"  the  necessaries  of  life,  "  shall  be 
added  unto  him."  That  man  will  not  perish  in  hunger  who  in  un- 
wavering faith  holds  God  by  His  promise ;  for  God  will  not  be  made 
a  liar.  Eightly  does  Luther  say  on  this  text:  "God  will  give  u,s 
enough  to  eat  even  though  one  fish  must  become  ten  thousand  -  and 
one  loaf  an  hundred  thousand.  Therefore,  in  poverty  we  should 
be  unterrified  and  await  His  compassion.  If  any  one  starves  to- 
death  his  unbelief  is  the  fault ;  but  sooner  must  the  whole  world 
perish  in  hunger,  than  that  a  man  who  believes  should  die  of  starva- 
tion." Luther  does  of  course  not  mean  to  say  that  under  extraor- 
dinary conditions  the  Christian  must  not  also  suffer  starvation  with 
others.  When  Jerusalem  was  besieged  by  the  Chaldeans  the  prophet 
Jeremiah  felt  the  pangs  of  hunger  as  well  as  others.  But  the- 
promises  of  God  cannot  be  broken,  and  it  is,  therefore,  not  possible 
that  he  should  ever  be  forsaken  of  God  who  adher&s  to  His 
promises. 

Trust  in  the  goodness  of  God  requires  also  that  we  honor  His 
gifts,  and  do  not  destroy  them.  "  When  they  were  filled  he  said  unto 
Ms  disciples,  Gather  U'p  the  fragments  that  remain,  that  nothing  be 
lost."  The  promise  is  to  the  industrious  and  the  saving,  not  to  the 
idle  and  wasteful.  In  every  gift  of  God  there  is  a  bles^ng.  If 
you  waste  the  gift  you  waste  the  blessing,  and  the  curse  will  cling 
to  you  and  will  spoil  all  your  goods.  When  God  gives  abundantly 
do  not  waste  it  in  rioting  and  drunkenness,  or  the  day  will  come 
when  you  will  be  as  poor  as  that  rich  man  in  the  place  of  torments.. 
Honor  the  penny  and  God  will  count  you  Avorthy  the  dollar.  The 
disciples  went  to  gather  up  the  fragments  and  each  brought  his 
basket  full .  There  is  many  a  poor  Lazarus  who  does  not  know,  whence- 


IV.  Sunday  in  Lent.  223 

the  year's  support  is  to  come,  but  he  walks  in  the  fear  of  the  Lord, 
is  content  with  his  portion  of  bread  and  fishes,  and  day  by  day  God 
grants  him  to  eat  the  labor  of  his  hands  and  at  the  end  of  the  year 
he  has  a  little  basket  full  left  over.  "A  little  that  a  righteous  man 
hath  is  better  than  the  riches  of  many  wicked.  For  the  arms  of 
the  wicked  shall  be  broken  :  but  the  Lord  upholdeth  the  righteous." 
Gather  up  the  fragments,  and  though  you  need  them  not  for  your- 
self save  them  for  the  church  and  the  poor.  They  will  bring  you 
compound  interest. 

Yet  we  must  not  follow  Christ  for  the  hope  of  reaping  earthly 
benefits ;  for  then  we  would  be  doing  the  same  which  that  multi- 
tude did.  They  thought,  with  such  a  man  they  could  always  enjoy 
plenty  and  therefore  they  sought  to  make  Him  a  king.  If  we 
would  be  Christ's  only  because  it  is  He  that  gives  daily  bread,  we 
would  be  giving  Him  the  smaller  honor  and  denying  Him  the 
greater.  Though  He  has  a  care  for  our  bodies,  yet  that  was  not 
the  purpose  for  which  He  came  into  the  world.  He  came  down 
from  heaven  to  be  that  bread  which  nourishes  the  soul  unto  eternal 
life.  As  the  bread  of  life  we  must  seek  Him  that  our  souls  may 
not  starve  eternally.  Only  if  we  seek  Christ  as  that  bread  which, 
if  a  soul  eat  thereof,  it  can  never  die,  then  only  are  we  truly  seek- 
ing "  the  kingdom  of  God  and  his  righteousness,"  and  then  only 
does  the  promise  apply  to  us  that  temporal  necessaries  shall  be 
added  unto  us.  Lord !  evermore  grant  us  that  bread  which  cometh 
down  from  heaven,  and  giveth  life  unto  the  world.     Amen. 


V.   SUNDAV    IN    LENT 

I.  Seumon. 


Text:  Which  of  you  couvinceth  me  of  sin ?  And  if  I  say  the  truth, 
why  do  ye  not  believe  me?  He  that  is  of  God,  heareth  God's  words:  ye 
therefore  hear  them  not,  because  ye  are  not  of  God,  Then  answered  the 
Jews,  and  said  unto  him,  Say  we  not  well  that  thou  art  a  Samaritan,  and 
hast  a  devil  ?  Jesus  answered,  I  have  not  a  devil ;  but  1  honour  my  Father, 
and  ye  do  dishonor  me.  And  I  seek  not  mine  own  glory :  there  is  one 
that  seeketh  and  judgeth.  Verily,  verily,  I  say  unto  you.  If  a  man  keep 
my  saying,  he  shall  never  see  death.     John  8,  46-51. 

Jesus  Christ  •'  was  delivered  for  our  offences,  and  was  raised 
again  for  our  justification."  These  two  facts,  the  Lord's  death  and 
resurrection,  are  the  chief  pillars  on  which  our  Christian  faith 
rests.  If  Christ  had  not  died  our  sins  would  not  be  atoned  for  and 
there  could  be  no  forgiveness  of  sin ;  and  if  He  had  not  risen  again 
there  would  be  no  righteousness  for  us  in  which  we  could  stand 
before  God  and  no  resurrection  unto  eternal  glory.  But  the  Son  of 
God  did  die,  as  He  had  prophesied  by  David  in  the  22d  Psalm,  com- 
plaining :  *'  My  strength  is  dried  up  like  a  potsherd ;  and  my  tongue 
cleaveth  to  my  jaws ;  and  thou  hast  brought  me  into  the  dust  of 
death."  For  what  purpose  the  Lord  of  glory  suffered  the  pangs  of 
death  in  all  their  bitterness,  He  foretold  by  Hosea,  the  prophet,  in 
the  13th  chapter,  saying :  "  0  death,  I  will  be  thy  plagues ;  0  grave, 
I  will  be  thy  destruction."  He  died  in  order  to  be  the  death  of 
death,  the  destruction  of  the  power  of  the  grave,  as  the  prophet 
Isaiah  said  of  Him  :  "  He  will  swallow  up  death  in  victory."  And 
that  He  through  His  death  did  truly  destroy  the  power  of  death 
St.  Paul  testifies,  writing  to  Timothy  :  "  He  hath  abolished  death, 
and  brought  life  and  immortality  to  light." 

(224) 


V.  Sunday  in  Lent.  .  225 

For  whom  did  He  bring  life  juid  immortality  to  light  ?  Was 
it  for  Himself?  Did  He  stand  in  need  of  it?  0  no,  not  for  Him- 
self. He  needed  it  not.  He  had  life  and  immortality  in  Himself 
from  eternity.  For  Himself  He  needed  not  to  overcome  death ;  He 
was  the  Lord  of  death  ;  but  for  whom  He  obtained  victory  over 
death  He  tells  us  by  the  prophet  Hosea,  saying  :  "  I  will  ransom 
them  from  the  power  of  the  grave ;  I  will  redeem  them  from  death." 
Who  these  "  them  "  are  whom  the  Lord  through  death  ransomed 
from  the  power  of  death  the  Psalmist  tells  us,  addressing  the  Lord 
in  these  words  :  "  Thou  hast  ascended  on  high ;  thou  hast  led  cap- 
tivity captive;  Thou  hast  received  gifts  for  men  ;  yea,  for  the  re- 
bellious also,  that  the  Lord  God  might  dwell  among  them."  Men, 
and  not  the  pious  only,  but  the  rebellious  also,  He  through  death 
ransomed  from  the  power  of  death.  This  was  the  purpose  for  which 
He  died  that  He  might  divide  gifts  unto  men,  among  which  gifts 
one  of  the  greatest  and  most  precious  is  this,  that  men  in  death 
might  triumph  over  death.  Therefore  He  through  death  destroyed 
the  power  of  death  that  unto  us  mortal  sinners  this  gift  be  given 
that  in  the  very  face  of  death  we  might  triumphantly  say :  "  0  death, 
where  is  thy  sting  ?  0  grave,  where  is  thy  victory?  Bat  thanks 
be  to  God,  which  giveth  us  the  victory  through  our  Lord  Jesus 
Christ." 

Because  by  His  death  Christ  has  gained  for  us  victory  over 
death,  how  then  are  we  made  partakers  of  His  victory  over  death  ? 
When  do  we  possess  this  gift  to  overcome  death,  and  by  what  may 
we  in  death  triumph  over  death  ?  The  Lord  tells  us  in  this  GospeL 
when  He  says  :  "  Verily,  verily,  I  say  unto  you,  If  a  man  keep  my 
sayitig,  he  shall  never  see  deathJ^  Agreeably  to  these  words  let  me 
set  forth : 

The  Keeping  of  Christ's  Sating  our  Victory  over  death. 

Three  things  must  here  come  into  consideration  : 

I.     What  saying  we  must  keep ; 
n.     What  it  is  to  keep  Christ's  saying;  and 
III.     How  tleatli  is  overcome  by  the  Christian. 


22 G  V.  Sunday  in  Lent. 

I. 

When  it  was  said  of  Christ  by  the  prophet  that  He  would 
"  swallow  up  death  in  victory."  the  meaning  was  not  that  He  would 
put  away  death,  destroying  it  utterlj^,  or  that  He  would  not  die  ; 
but  the  meaning,  w^as  that  in  and  through  death  He  would  destroy 
the  power  of  death.  Likewise,  when  the  Lord  here  says :  "  Verily, 
verily,  I  say  unto  you,  If  a  man  keep  my  saying,  he  shall  never  see 
death,"  the  meaning  is  not  that  such  an  one  would  not  die  bodily, 
or  that  he  would  be  received  into  heaven  without  bodily  death,  like 
Enoch  and  Elias,  but  that  in  death  he  would  not  see  death  and  de- 
struction, but  only  life  and  salvation ;  for  that  man  truly  passes 
through  death  as  a  victor  over  death,  who  sees  in  death  not  a  de- 
stroyer, but  only  a  janitor  into  true  life.  Now  what  must  a  man  do 
in  order  to  so  pass  through  death  as  a  victor  over  death?  The  Lord 
says  :  '■'■  If  a  man  keep  my  saying,  he  shall  never  see  death."  To 
overcome  death  we  must  keep  a  saying.  What  saying  ?  "  My  say- 
ing," says  the  Lord.  So  He  distinguishes  His  saying  from  all  other 
sayings.  His  Word  from  all  other  words,  and  this  we  must  be  care- 
ful to  remember.  We  must  distinguish  Christ's  saying  from  all 
other  sayings,  for  only  to  His  saying  does  He  ascribe  this  great 
thing  that,  if  a  man  keep  it,  he  shall  never  see  death. 

Now  Christ's  saying  is  not  Moses'  saying,  but  His  saying  is  the 
very  contrary  of  Moses'  saying.  Both  Christ's  and  Moses'  sayings 
are  contained  in  the  Bible,  and  both  these  sayings  are  of  God,  but  the 
Scripture  distinguishes  them  as  standing  in  opposition  to  each  other. 
Thus  John  writes  in  chapter  1st  of  his  Gospel :  "  The  law  was  given 
by  Moses,  but  grace  and  truth  came  by  Jesus  Christ ;"  and  Paul 
writes  to  the  Galatians  :  "  God  sent  forth  his  Son,  made  of  a  woman, 
made  under  the  law,  to  redeem  them  that  were  under  the  law,  that 
we  might  receive  the  adoption  of  sons."  Christ's  saying,  therefore, 
is  an  altogether  different  saying  than  that  of  Moses.  Moses  says  : 
This  do,  and  if  thou  do  it  thou  shalt  live  and  shalt  be  blessed,  but 
if  thou  do  it  not  thou  shalt  die  and  shalt  be  damned ;  but  Christ's 
saying  runs  in  this  wise,  that  we  shall  be  free  from  the  curse  and 
shall  live,  notwithstanding  that  we  have  sinned.    'By  Moses'  saying 


V.  Sunday  in  Lent.  227 

we  can  therefore  not  overcome  death.  Moses'  saying  can  only  mul- 
tiply unto  us  the  horrors  of  death.  Even  though  a  man  had  kiept 
the  whole  law,  and  had  failed  in  one  point  only,  yet  Moses  delivers 
him  into  the  power  of  death  as  the  wages  of  his  sin,  even  though  it 
be  one  sin  only.  All  those  who  think  they  must  be  able  to  meet 
death  cheerfully,  because  they  have  walked  in  the  law  given  by 
Moses  and  have  lived  innocently  and  piously,  will  find  themselves 
sadly  mistaken ;  for  when  death  comes,  then  the  law  proves  itself 
"the  strength  of  sin,"  accusing  man  of  sin  and  convincing  him  that 
his  doom  is  sealed,  because  he  must  now  appear  before  a  holy  God, 
before  Avhom  only  those  can  stand  who  possess  perfect  and  spotless 
holiness.  Because  of  sin  Moses'  saying  consigns  us  to  the  power  of 
death  aud  can  only  serve  to  increase  the  bitterness  of  death,  andy 
therefore,  if  in  death  we  would  triumph  over  death  we  must  aecusr- 
tom  ourselves  not  to  look  to  the  saying  of  Moses,  with  its  condi- 
tional promises  and  its  curses,  but  must  turn  to  the  saying  of  -Tesus 
Christ. 

Therefore  we  must  also  remember  that  when  the  Lord  here 
says  "  3fy  saying"  He  does  not  mean  all  f:ayings,  or  every  word 
which  He  uttered  when  on  earth.  On  a  mount  He  once  preached 
a  long  and  powerful  sermon,  recorded  by  Matthew  in  the  .5th,  6thi 
and  7th  chapters,  but  in  that  sermon  He  spoke  as  in  the  person  of 
Moses,  exercising  the  office  of  Moses  and  expounding  the  law,  and 
so  on  many  occasions  he  proclaimed  and  explained  the  law.  These 
explanations  of  the  law,  to  which  belongs  also  the  example  of  a  holy 
life  which  He  left  for  us  to  imitate,  though  spoken  with  His  own 
lips,  are  not  properly  His  saying,  not  that  saying  which  He  here 
means,  not  that  saying  by  which  we  may  overcome  death.  By  Him 
grace  came ;  therefore  that  only  is  properly  His  saying  which  tells 
of  grace  for  sinners,  that  He  is  the  propitiation  for  our  sins,  that 
by  His  death  He  won  for  us  eternal  life,  that  His  resurrection  is 
our  justification.  The  Word  of  grace  and  reconciliation,  the  Gospel,^. 
that  is  properly  His  saying,  of  which  He  is  here  speaking. 

H  from  the  saying  of  Moses,  which  is  also  God's  inspired  Word,, 
much  more  must  we  distinguish  Christ's  saying  from  the  sayings  of 
men.     When  the  pope  commands   fastings  and  pilgrimages,  when 


^28  V.  Sunday  in  Lent. 

he  directs  the  dying  to  be  anointed  with  oil,  a  crucifix  to  be  laid  on 
their  bosom,  and  the  like ;  when  Moralists  say  to  do  right  is  the 
way  to  heaven ;  when  some  Revivalists  teach  people  to  rely  on  a 
sensation  of  sweetness  :  those  are  all  vain  things  which,  when  death 
comes,  afford  no  foundation,  but  melt  away  before  the  terrors  of  the 
grave  like  snow  in  the  heat  of  the  noon-day  sun.  So  it  is  with  all 
human  doctrines,  all  teachings  not  in  agreement  with  the  saying  of 
Christ,  as  Paul  writes  to  the  Corinthians :  •'  Other  foundation  can 
no  man  lay,  than  that  is  laid,  which  is  Jesus  Christ.  Now  if  any 
man  build  on  this  foundation  gold,  silver,  precious  stones,  wood, 
hay,  stubble,  it  shall  be  revealed  by  fire ;  and  the  fire  shall  try  every 
man's  work,  of  what  sort  it  is."  Every  man's  doctrine  is  tried  in 
the  day  of  affliction  as  by  fire  and  it  either  approves  itself  in  the  fire 
or  is  burned  up.  Such  a  fiery  trial  of  all  doctrine  is  the  approach 
of  death.  Then  will  all  doctrines,  which  are  not  established  by  the 
saying  of  Christ,  be  consumed  like  stubble  in  the  fire,  and  will  af- 
ford no  stay  and  comfort  to  the  heart.  " My  saying"  says  the 
Lord.  His  saying  alone  will  be  a  staff  in  the  valley  of  the  shadow 
of  death.  Therefore  we  should  not  rest  satisfied  simply  to  believe 
what  the  multitude  believes,  neither  should  we  blindly  follow  the 
lead  of  any  man  ;  but  we  should  prove  all  things  and  make  sure 
that  the  word  which  we  have  is  truly  the  Word  of  Christ ;  for  of 
it  alone  He  says :  "  If  a  mmi  keep  my  saying,  lie  shall  never  see 
death.'' 

II. 

When  we  are  certain  that  v/e  have  the  right  and  true  saying  of 
Christ,  how  is  it  kept ?  What  is  it  to  " ^■ee/?  "  His  saying?  Here 
we  must  again  distinguish  well  and  must  bear  in  mind  that  the 
saying  of  Christ  is  not  and  cannot  be  kept  like  the  saying  of  Moses. 
Different  sayings  must  be  kept  in  different  ways.  If  a  farmer  tells 
his  laborers  what  to  do  they  can  keep  that  saying  in  no  other  way 
than  by  going  and  doing  the  work.  But  if  a  man  tells  his  family 
a  piece  of  good  news,  they  can  keep  that  saying  in  nd  other  way 
than  by  accepting  it  as  true,  by  believing  it  and  rejoicing  over  it. 
Moses'  saying  consists  in  commands,  and  can  be  kept  in  no  other 


V.  Sunday  in  Leiit.  22^ 

way  than  by  going  and  doing  the  works  commanded.  But  Christ's 
saying  is  of  an  altogether  different  nature.  Christ's  saying  is  a  mes- 
sage of  good  news  which  comes  to  ns  from  heaven  and  which  tells 
us  that  the  Son  of  God  became  man  and  suffered  and  died  in  our 
sins,  that  He  broke  the  bonds  of  death,  rose  again  and  ascended  up 
to  heaven  to  intercede  for  us  with  the  Father  and  to  prepare  a  place 
,  for  us,  and  that,  when  we  come  to  die,  we  shall  not  go  into  ever- 
lasting darkness,  but  shall  come  to  Christ  and  shall  be  with  Him  in 
everlasting  blessedness.  How  can  we  keep  this  saying?  Can  we 
keep  it  by  giving  alms  to  the  poor,  or  by  j)racticiiig  honesty  in  our 
dealings  ?  This  vv-e  are  of  course  to  do,  but  that  is  doing  something 
which  Moses  has  commanded,  and  it  is  not  keeping  the  word  :  "  The 
blood  of  Jesus  Christ,  His  Son,  cleanseth  us  from  all  sin."  This  say- 
ing we  can  only  keep  in  the  same  way  as  we  read  of  Mary,  the  mother 
of  Jesus :  "But  his  mother  kept  all  these  sayings  in  her  heart.'" 
Christ's  saying  we  can  keep  in  no  other  way  than  by  keeping  it  iie 
the  heart,  by  resting  our  faith,  trust  and  confidence  in  it.  There 
is  the  word  :  "  This  is  a  faithful  saying,  and  worthy  of  all  ac- 
ceptation, that  Christ  Jesus  came  into  the  world  to  save  sinners". 
That  word  I  can  keep  in  no  other  way  than  by  believing  it,  by 
holding  it  as  a  faithful  saying.  There  is  the  word :  "Jesus  Christ 
is  the  propitiation  for  our  sins ;  and  not  for  ours  only,  but  also  for 
the  sins  of  the  whole  world."  That  word  I  can  keep  in  no  other 
way  than  by  believing  it  and  rejoicing  over  it;  for  it  requires 
nothing  of  me,  it  only  tells  me  that  Christ  is  the  propitiation  for 
my  sins.  So  it  is  with  the  whole  Gospel.  It  can  be  kept  only  by 
receiving  it  as  a  word  of  divine  truth,  and  resting  the  heart's  trust 
and  confidence  in  it. 

How  is  it  that  the  Lord  to  so  simple  a  thing  as  keeping  His 
saying  in  faith,  ascribes  this  great  benefit  of  never  seeing  death? 
It  is  because  Christ  will  not  be  separated  from  His  Word.  A  man 
may  go  back  on  his  word,  but  Christ  not.  Hold  Christ's  Word 
and  you  have  Christ  Himself.  On  this  Dr.  Luther  very  appropri- 
ately says :  "  Because  the  Word  proclaims  Christ  to  us,  it  proclaims 
unto  us  Him  who  overcame  death,  sin,  and  the  devil.  Hence  he 
that  grasps  and  holds  it,  grasps  and   holds   Christ,    and,    therefore-. 


230  V.  Sunday  m  Lent. 

obtains  through  the  Word  that  he  is  delivered  from  death  forever. 
Therefore  it  is  a  Word  of  life,  and  it  is  certain,  whosoever  keeps  it, 
shall  never  see  death." 

III. 

And  now,  what  does  the  Lord  promise  to  him  that  keeps  His 
saying  ?  "  He  shall  never  see  deatli."  And  this  the  Lord  affirms 
with  the  double  affirmation,  "  Verily,  verily,  I  say  unto  you'''  The 
Lord  does'not  promise  that  he  shall  not  die,  but  that  he  shall  not 
see  death.  On  another  occasion  He,  indeed,  said  :  "  I  am  the  re- 
surrection, and  the  life,  he  that  believeth  in  me,  though  he  were 
dead,  yet  shall  he  live  :  and  whosoever  liveth  and  believeth  in  me 
shall  never  die ;"  but  there  He  was  speaking  of  death  in  a  different 
manner  than  here,  as  the  words  show  :  "  Though  he  were  dead,  yet 
shall  he  live,"  live  in  me.  But  here  the  Lord  makes  a  distinction 
between  dying  and  seeing  death.  He  that  keeps  Christ's  saying 
shall  indeed  die,  but  he  shall  not  see  death.  Dying  and  seeing 
death  is  not  one  and  the  same  thing;  there  is  a  great  difference  be- 
tween them.  It  is  one  thing  to  die,  and  quite  another  thing  to  see 
death.  Death  is  the  separation  of  soul  and  body,  but  seeing  death 
is  to  see  it  as  death  in  allit  horridness.  To  the  first  Ave  are  all 
subject ;  we  must  all  die,  the  Christian  as  well  as  the  un-Ohristian ; 
but  in  the  latter,  the  seeing  death,  there  is  no  such  equality ;  for 
he  that  keeps  Christ's  saying  does  not  see  death  in  its  hideousness. 
And  why  not  ?  Especially  because  of  two  things.  In  the  first 
place,  he  that  keeps  Christ's  saying  has  in  that  saying  a  sure  and 
infallible  weapon  to  ward  off  those  things  which  make  death  so 
awful  to  man.  What  are  those  things  ?  They  are  :  Sin,  the  curse 
of  the  law,  and  the  just  judgment  of  God.  Those  are  the  things 
which  make  death  so  terrible  to  sinful  and  mortal  man,  but  against 
these  things  the  saying  of  Christ  furnishes  a  sure  and  effective 
weapon.  If  sin  would  trouble  him,  he  that  holds  Christ's  saying 
wards  it  off'  with  the  appeal  that  Christ,  the  Lamb  of  God,  has 
taken  away  his  sins.  If  the  law  would  accuse  him,  he  answers  that 
the  Son  of  God  was  put  under  the  law  to  redeem  him  from  the 
curse  of  the  law.     If  the  judgment  of  God  presents  itself,   he   ap- 


V.  Sunday  in  Lent.  231 

peals  to  the  word  :  "  He  that  believeth  on  the  Son,  is  not  con- 
demned." So  he  that  keeps  Christ's  saying  has  in  that  saying  a 
weapon  to  ward  off  those  things  which  torment  the  conscience  in 
death,  and  which  make  death  so  bitter  to  man. 

Another  reason,  why  he  that  keeps  Christ's  saying  does  not  see 
death  although  he  dies  is,  because  by  that  saying  he  knows  where 
his  soul  is  journeying  to.  He  that  does  not  keep  Christ's  saying 
must,  at  the  very  best,  die  in  uncertainty.  He  has  nothing  infalli- 
ble to  hold  to,  no  positively  reliable  guide,  and,  therefore,  does  not 
know  where  his  soul  will  go,  but  he  is  tormented  with  the  evil  fore- 
boding that  it  will  not  fare  well.  He  that  does  not  keep  Christ's 
saying,  that  does  not  believe  His  promises,  may,  at  the  approach  of 
death,  say  that  he  must  go,  but  he  can  nevermore  sincerely  say  that 
he  wants  to  go;  for  only  with  terror  can  he  think  of  entering  upon 
so  uncertain  a  journey.  One  not  keeping  Christ's  saying  can  never- 
more uprightly  say,  as  Paul  does :  "  I  have  a  desire  to  depart." 
But  he  that  keeps  Christ's  saying  knows  where  his  soul  is  going; 
for  he  has  the  Word  of  the  Lord  :  "  Where  I  am  there  shall  also  my 
servant  be."  He  that  keeps  Christ's  saying  knows,  when  the  hour 
of  death  is  come,  that  now  he  is  going  to  Jesus,  the  Beloved  of  his 
soul,  and  he  anticipates  the  journey  with  joy.  So  the  believer  over- 
comes death.  He  does  not  see  it  in  all  its  hideousness,  nor  taste  its 
pangs  in  all  their  sharpness,  but  holding  the  Lord's  Word  and 
Promise  he  regards  death  as  the  entrance  into  eternal  glory.  He  is 
like  one  standing  at  a  river  bank,  whose  eye,  riveted  by  the  beauties 
of  the  shore  beyond,  does  not  see  the  rushing  current  of  the  waters. 
That  this  is  the  death  of  the  believer  the  Lord  solemnly  affirms 
saying :  "  Verily,  verily,  I  say  unto  you." 

Blessed,  blessed  is  every  one  that  keeps  the  saying  of  Christ  in 
his  heart,  so  keeps  it  that  it  becomes  rooted  in  him  and  that  death 
itself  can  not  uproot  it ;  for  verily,  "  he  shall  never  see  death."  Amen. 


x^    SUNDAY   IN    LENT. 


II.  Sekmon. 

Tkxt  :  Then  said  the  Jews  unto  him,  Now  we  know  that  thou  hast  a 
devil.  Abraham  is  dead,  and  the  prophets  ;  and  thou  sayest,  If  a  man 
keep  my  saying,  he  shall  never  taste  of  death.  Art  thou  greater  than  our 
father  Abraham,  which  is  dead  ?  and  the  prophets  are  dead  :  whom  makest 
thou  thyself?  Jesus  answered.  If  I  honour  myself,  my  honour  is  nothing: 
it  is  my  Father  that  honoureth  me ;  of  whom  ye  say,  that  he  is  your  God : 
yet  ye  have  not  known  him  ;  but  I  know  him :  and  if  I  should  say,  I 
know  him  not,  I  shall  be  a  liar  like  unto  you :  but  I  know  him,  and  keep 
his  saying.  Your  father  Abraham  rejoiced  to  see  my  day :  and  he  saw  it, 
and  was  glad.  Then  said  the  Jews  unto  him.  Thou  art  not  yet  fifty  years 
old,  and  hast  thou  seen  Abraham  ?  Jesus  said  unto  them.  Verily,  verily,  I 
say  unto  you,  Before  Abraham  was,  I  am.  Then  took  they  up  stones  to 
cast  at  him :  but  Jesus  hid  himself,  and  went  out  of  the  temple,  going 
through  the  midst  of  them,  and  so  passed  by.     John  8,  52-59. 

Abraham,  because  of  his  faith  and  obedience  toward  God  called 
"  the  father  of  the  faithful,"  obtained  the  promise  that  he  should 
be  "a  father  of  many  nations";  for  when  he  once  on  a  time  in  sad- 
ness of  heart  comjilained  :  "  I  go  childless,"  the  Lord  answered  him  : 
"  Look  now  toward  heaven,  and  tell 'the  stars,  if  thou  be  able  ta 
number  them.  So  shall  thy  seed  be."  Numberless  as  the  stars  of 
the  firmament  the  seed  of  Abraham  was  to  become  and  not  a  letter 
of  this  promise  has  fallen  to  the  ground. 

But  the  seed  of  Abraham  is  of  four  kinds.  In  the  first  place, 
the  Seed  of  Abraham  is  He  in  whom  Abraham  himself  and  all  the 
families  of  the  earth  are  blessed :  Jesus  Christ,  who,  as  concerning 
the  flesh,  came  from  the  seed  of  Abraham.  This  is  that  Seed  in  whom 
all  the  promises  given  to  Abraham  centred,  through  w^hom  all  the 
children  of  Abraham  were  to  become  the  blessed  of  the  Lord ;  for 
of  Him  Paul  writes  Galatians  3d :  "  Now  to  Abraham  and  his  seed 
were  the  promises  made.      He  saith  not.  And  to  seeds,  as  of  many: 

(232) 


V.  Sunday  in  Lent.  233 

but  as  of  one,  And  to  thy  seed,  which  is  Christ."  Jesus  Christ  is 
THE  Seed  of  Abraham,  the  Source  and  Author  of  the  blessing. 

In  the  second  place,  the  seed  of  Abraham  are  his  bodily  de- 
scendants :  the  Jews,  the  Ishmaelites  and  all  those  nations  that 
descended  from  the  six  sons  of  Keturah,  Abraham's  second  wife. 
This  bodily  seed  of  Abraham  is  of  two  kinds  :  those  who  are  de- 
scendants of  Abraham,  but  have  not  Abraham's  faith,  as  the  Arabs 
and  the  unbelieving  Jews ;  and  those  who  both  are  descendants  of 
Abraham  and  have  Abraham's  faith,  as  the  believers  of  the  Old 
Testament  and  all  Jews  who  have  been  converted  to  Christ. 

Finally,  Abraham  has  a  seed  as  being  the  "father  of  the  faith- 
ful." "  Know  ye  therefore,"  says  St.  Paul,  "  that  they  which  are 
of  faith,  the  same  are  the  children  of  Abraham."  Christ  is  the 
Seed  of  Abraham,  and  hence  all  those  are  the  children  of  Abraham 
who  believe  on  Christ  and  through  faith  are  one  with  Him.  These, 
the  community  of  saints,  are,  in  the  sense  of  the  Scriptures,  the 
true  seed  of  Abraham  ;  for  so  St.  Paul  writes  to  the  Romans  :  "  They 
are  not  all  Israel,  which  are  of  Israel :  neither,  because  they  are  the 
seed  of  Abraham,  are  they  all  children.  They  which  are  the 
children  of  the  flesh,  these  are  not  the  children  of  God ;  but  the 
children  of  the  promise  are  counted  for  the  seed."  Before  God 
those  are  not  the  children  of  Abraham  who  have  not  the  faith  of 
Abraham,  although  they  be  his  bodily  descendants,  but  those  are 
the  children  of  Abraham  who  walk  in  the  faith  in  which  Abraham 
walked,  although  they  be  descendants  of  Japhet  or  Ham.  There- 
fore Christ  said  to  the  Jews  :  "If  ye  were  Abraham's  children,  ye 
would  do  the  works  of  Abraham."  Those  only  are  Abraham's  true 
children  who  believe  on  the  promised  Seed  and  who  walk  not  after  the 
flesh,  but  after  the  Spirit.  Before  God  the  Jews  are  no  longer  the 
children  of  Abraham,  but  a  countless  multitude  of  those  who  are 
not  his  bodily  descendants,  have  been  ado]3ted  as  the  children  of 
Abraham  and  have  come  into  the  inheritance.  We  of  the  house  of 
Japhet  have  become  the  children  of  Abraham  through  faith  in  the 
promised  Seed ;  for  those  are  his  children  who  see  the  day  of  Christ 
as  he  did.     Let  me  briefly  speak  of  : 


234  V.  Sunday  in  Lent. 

Seeing  the  day  of  Christ. 
Let  me  show 

I.     How  Abraham  saw  the  day  of  Christ ;  and 
II.     How  we  may  attain  the  same  seeing. 

I. 

This  chapter  contains  one  of  the  many  debates  which  Jesus  had 
with  the  Pharisees.  The  great  issue  between  them  was  this  :  The 
Pharisees  trusted  in  their  works  for  righteousness  before  God,  but 
Jesus  taught :  "  This  is  the  work  of  God,  that  ye  believe  on  him 
whom  he  hath  sent."  Now  the  Pharisees  brought  to  Him  a  woman 
who  had  been  taken  in  the  act  of  adultery  and  they  said :  "  Moses 
in  the  law  commanded  us,  that  such  should  be  stoned  :  but  what 
sayest  thou  ?  "  They  calculated,  if  Jesus  would  say,  the  woman 
should  not  be  stoned  they  could  accuse  Him  of  speaking  against 
Moses,  and  if  He  would  say,  she  should  be  stoned,  they  could  ac- 
cuse Him  of  inconsistency  and  could  ask  :  How  then  canst  Thou 
preach  forgiveness  to  publicans  and  sinners  ?  But  Jesus  replied  : 
"  He  that  is  Avithout  sin  among  you,  let  him  first  cast  a  stone  at 
her."  He  did  not  say  that  crime  should  not  be  punished  by  the 
government.  He  let  the  law  of  Moses  stand,  but  He  accused  the 
Pharisees  of  hypocrisy ;  for  His  reply  involved  this  argument :  You 
condemn  this  woman  for  her  works,  and  count  yourselves  righteous 
in  your  works  ;  therefore  which  one  of  you  knows  for  a  certainty 
that  he  is  without  sin,  let  him  throw  the  first  stone.  Crime  is  to 
be  punished,  and  we  are  to  live  right,  but  when  it  comes  to  the 
question,  how  we  are  justified  before  God  ?  and  we  then  want  to 
appeal  to  our  works,  then  we  must  be  found  without  sin  ;  for  if 
there  is  the  least  spot  in  us,  we  are  under  the  condemnation  of  the 
law  just  as  well  as  murderers,  thieves  and  adulterers.  Now  the 
Pharisees  could  not  say  that  they  were  without  sin,  and  smitten  by 
their  own  conscience  they  slunk  away. 

If  Ave  could  live  without  sin,  then  we  could  stand  in  our  own 
righteousness,  but  because  no  one  can  be  without  sin,  therefore  the 
only  way  for  us  to  be  saved  is  by  grace,  that  our  sins  are  forgiven 
for  Christ's  sake.     The  word  will  ever  stand  :  "There  is  no  differ- 


V.  Sunday  in  Lent.  235 

ence;  for  all  have  sinned."  Thoie  Pharisees  were  sinners  just  as 
well  as  that  adulteress,  although  they  had  not  committed  so  flag- 
rant a  transgression  as  she  had.  Of  this  the  Lord  convicted  them 
by  His  reply  and  when  they  nevertheless  would  not  yield,  but 
brought  up  the  argument  that  they  were  the  children  of  Abraham, 
the  Lord  disputed  this  and  said  :  "  Yoxlt  father  AbraJiam  rejoiced 
to  see  tny  day :  and  he  saw  it,  and  was  glad^  Abraham  saw  his 
salvation  in  the  promised  Seed.  He  was  therefore  of  an  altogether 
different  mind  than  the  Pharisees,  who  thought  to  see  their  salva- 
tion in  their  works. 

What  is  the  day  of  Christ,  and  how  did  Abraham  see  it  ?  The 
day  of  Christ  is  the  time  from  His  birth  to  His  ascension,  the  time 
during  which  He  performed  the  work  of  redemption  including  the 
time  of  the  preaching  of  the  (rospel.  The  prophet  Hosea  said  in 
his  1st  chapter:  " Great  shall  be  the  day  of  Jezreel,"  that  is,  the 
day  of  the  promised  Seed,  and  Peter  in  the  od  chapter  of  Acts  says  : 
"All  the  prophets  from  Samnel,  and  those  that  follow  after,  as  many 
as  have  spoken,  have  foretold  of  these  days."  This  day  of  Christ  is 
the  day  of  the  preaching  of  grace  and  salvation,  and  this  day,  the 
time  when  the  Son  of  God  walked  on  earth,  preached  the  Gospel 
and  has  it  preached  in  all  the  w^orld,  this  blessed  time  Abraham  re- 
joiced to  see.  The  salvation  in  the  promised  Seed  of  woman  was 
what  Abraham  desired  above  all  things  and  when  the  promise  came 
to  him  that  the  Deliverer  would  come  out  of  his  seed  his  heart  was 
glad.  The  salvation  in  this  Seed  was  dearer  to  him  than  home, 
friends  and  relations ;  it  was  more  precious  to  him  than  good  days 
and  earthly  prosperity  ;  for  having  received  the  promise  he  cheer- 
fully emigrated  from  the  land  of  his  nativity  to  become  a  rest- 
less wanderer  in  strange  lands.  Yea,  when  God  commanded  him 
to  sacrifice  his  only  son  Isaac  he  hesitated  not.  How  precious  must 
the  promised  salvation  have  been  to  Abraham,  seeing  he  was  so 
ready  to  sacrifice  all  and  to  do  whatever  God  required  of  him ! 

How  could  Abraham  be  so  sure  and  certain  of  this  salvation  as 
to  rejoice  over  it  so  greatly  ?  0  the  Lord  says  :  ^^  Abraham  rejoiced 
to  see  my  day,  and  he  saw  it."  Abraham  saiv  the  day  of  Christ. 
On  account  of  these  words  some  have  thought  that  God  showed  to 


236  V.  Stmday  in  Lent. 

Abraham  in  a  vision,  what  Christ  would  do  and  suffer  on  earth,  and 
how  He  would  triumph  over  sin,  death  and  hell.  Such  a  vision 
might  indeed  have  been  granted  him,  but  the  Scriptures  say  nothing 
about  it,  and  it  is  only  supposition.  Neither  do  these  words  imply 
any  thing  of  the  kind,  that  Abraham  should  have  seen  the  day  of 
Christ  in  a  picture  of  the  mind,  or  with  his  bodily  eyes.  How 
Abraham  saw  Christ's  day  the  Scriptures  tell  us  very  clearly  even 
by  calling  him  "the  father  of  the  faithful."  By  faith  lie  saw  the 
salvation  of  Jezreel,  the  Seed  of  God.  Speaking  of  the  patriarchs 
the  epistle  to  the  Hebrews  says :  "  These  all  died  in  faith,  not 
having  received  the  promises,  but  having  seen  them  afar  off,  and 
were  persuaded  of  them,  and  embraced  them."  They  saw  the 
promises,  that  is,  the  things  promised,  afar  off,  and  they  saw  them 
so  that  they  were  persuaded  of  them  and  embraced  them.  Through 
faith  in  the  Word  of  promise  they  saw  the  things  promised  for  the 
far  future,  and  they  were  so  positive,  so  certain  of  those  things  as 
though  they  were  already  present  before  their  eyes. 

So  Abraham  saw  the  day  of  Christ  in  the  promise  and  in  types, 
especially  the  offering  up  of  Isaac.  Abraham  understood,  as  he  of- 
fered up  his  only  son,  so  God  would  not  spaie  His  only  begotten 
Son,  but  would  deliver  Him  up  for  the  sins  of  the  world.  He  saw, 
as  Isaac  did  not  resist,  but  willingly  suffered  himself  to  be  bound 
and  laid  on  the  altar,  so  the  Son  of  God  would  willingly  give  Him- 
self a  sacrifice  for  men.  So  Abraham  saw  the  day  of  Christ  in  the 
Word  of  promise  and  in  manifold  typical  acts  which  he  performed 
by  the  command  or  under  the  guidance  of  God. 

And  now  let  us  mark  well  this  little  word  saw:  "Abraham 
SA"v\'  my  day."  A  strong  testimony  for  Abraham's  great  faith.  He 
was  not  only  of  the  opinion  that  these  things  w^ere  so ;  he  did  not 
only  think  they  would  come  to  pass ;  he  did  not  only  hope  it  would 
be  so,  with  the  doubt  lurking  in  the  background  of  his  heart  that 
it  might  fail ;  he  saw  them,  he  was  positive  of  them  as  of  the  things 
which  he  discerned  with  his  natural  eye ;  he  was  certain  of  his  sal- 
vation in  the  promised  Seed;  he  was  so  fully  persuaded  of  it  that 
he  rejoiced  over  it  and  was  glad.  Therefore  Paul  writes  :  "Abra- 
ham believed  God,  and  it  was  counted  unto  him  for  righteousness.'' 


V.  Sunday  in  Lent.  237 

From  all  this  it  is  very  clear,  to  be  true  children  of  Ahraham, 
to  be  counted  righteous  as  Abraham  was,  to  have  part  in  "  the 
blessing  of  Abraham,"  and  finally  to  be  carried  by  the  angels  into 
Abraham's  bosom,  we  must  see  the  day  of  Christ,  or  in  other  words, 
we  must  see  the  salvation  of  our  souls  in  the  promised  Seed  of 
Abraham.  What  must  we  do  to  see  in  Jesus  Christ  "  the  power  of 
■God  and  the  wisdom  of  God  "  unto  our  salvation  ? 

II. 

In  order  to  see  an  object  we  must  look  in  the  right  direction 
and  at  the  right  place.  Though  a  man  look  for  a  treasure  ever  so 
eagerly,  unless  he  looks  at  the  right  place,  he  will  never  find  it. 
The  man  that  looks  for  the  polar  star,  but  has  his  eye  continually 
turned  to  the  south  or  east  will  never  see  it.  If  we  would  see  the 
day  of  Christ  we  must  not  have  our  eye  turned  to  our  own  works  of 
piety,  as  the  Pharisees  did.  They  saw  Christ  with  their  bodily 
eyes,  but  the  eyes  of  their  heart  and  mind  remained  fixed  on  their 
own  piety  and  good  works  and  looking  to  these  for  their  righteous- 
ness they  could  not  see  their  salvation  in  Jesus  Christ.  To  see  the 
day  of  Christ  we  must  not  look  to  the  works  which  we  do,  we  must 
look  to  the  works  which  Jesus  Christ  has  done.  Our  salvation 
stands  in  the  work  of  Christ,  not  in  our  works.  To  see  the  day  of 
Christ  we  must  look  to  Christ. 

Where  Christ  is  it  is  day.  "  Ahraham  saw  my  day"  Jesus 
Christ  is  a  bright  and  shining  light.  This  is  His  testimony  con 
cerning  Himself,  when  He  says  :  "  I  am  the  light  of  the  world," 
and  the  prophet  calls  Him  "  the  Sun  of  righteousness."  Where 
does  the  light  of  Christ  shine  ?  In  the  fourth  chapter,  2d  Cor- 
inthians Paul  writes :  "  The  god  of  this  world  hath  blinded  the 
minds  of  them  which  believe  not,  lest  the  light  of  the  glorious 
•Gospel  of  Christ,  who  is  the  image  of  God,  should  shine  unto  them." 
In  the  Gospel  the  light  of  the  day  of  Christ  shines.  There  we  must 
look  for  it.  In  systems  of  philosophy  and  earthly  science  this  light 
is  not  found.  "  The  wisdom  of  this  world  is  foolishness  with  God." 
To  see  the  day  of  Christ  we  must  look  to  the  Gospel  of  Christ  and 


238  F.  Sunday  in  Lent. 

not  to  the  teachings  of  any  man,  save  only  in  so  far  as  he  brings 
the  Gospel. 

Looking  to  the  Word  of  revelation  we  ninst  not  so  look  as  to 
bring  light  to  the  Gospel,  but  so  as  to  receive  light  from  it.  We 
must  not  want  to  carry  light  to  the  sun.  The  natural  eye  does  not 
give  light  to  the  sun,  it  receives  its  light  from  the  sun.  We  must 
look  to  the  Gospel  as  such  w^ho  of  themselves  are  without  light  and 
we  must  receive  light  from  it.  This  is  a  point  of  great  importance. 
Frequently  we  can  hear  people  say  :  It  says  so  in  the  Bible,  but  I 
understand  it  to  mean  this  or  that.  Though  such  words  may  pro- 
ceed from  a  desire  of  searching  for  the  right  meaning,  yet  in  most 
cases  it  is  carrying  the  light  of  human  understanding  to  the  Gos- 
pel. When  we  read  the  Bible  we  must  not  put  ou  the  spectacles 
of  our  own  ideas  and  opinions  to  read  them  into  it  and  to  make  the 
Word  suit  to  our  own  preconceived  notions.  To  so  do  is  to  make 
our  opinions  the  true  and  greater  light.  We  must  so  look  that  the 
light  comes  from  the  Gospel  to  us,  and  not  from  us  to  the  Gospel. 
We  must  not  want  to  correct  the  Word  according  to  our  under- 
standing, but  the  Word  is  to  correct  our  opinions.  We  must  never 
alter  or  pervert  the  Word,  as  the  Jews  here  did.  Christ  said : 
"  AhraJiam  rejoiced  to  see  my  day  :  and  he  saw  it."  They  retorted  : 
^' Thou  art  not  yet  fifty  years  old,  and  hast  thou  seen  Abraham?'* 
They  turned  the  words  right  around.  Christ  shines  in  the  Word 
of  the  cross,  and  this  Word  we  must  not  pervert,  or  we  render  the 
light  itself  darkness  and  then  all  is  darkness.  We  must  look  to 
the  Word,  not  as  we  would  construe  it,  but  as  the  Holy  Ghost  has 
construed  it. 

Looking  to  the  Gospel  our  chief  object  must  be  to  see  Christ 
and  His  salvation.  Now  we  see  Christ  and  His  salvation,  if  we  re- 
ceive the  things  which  the  Word  promises  as  realities  and  appro- 
priate them  unto  ourselves.  When  the  Word  says  :  "  Christ  Jesus 
came  into  the  world  to  save  sinners,"  our  heart  should  respond :  He 
saves  me  a  sinner.  When  we  read  :  "  I  am  the  Lord  that  healeth 
thee,"  we  should  rejoice  and  say  :  My  soul  is  sick,  but  my  Lord 
Jesus  Christ  healeth  all  my  diseases.  When  the  Lord  says  :  "I  go 
to  prepare  a  place  for  you,"  we  should  joyously  conclude  :    When  I 


V.  Sunday  in  Lent.  23^9 

move  out  of  my  earthly  dwelling  I  will  find  a  mansion  ready  pre- 
pared in  the  house  of  the  Father.  To  so  appropriate  the  Gospel 
promises  is  seeing  the  day  of  Christ ;  for  where  this  faith  is,  this 
dependence  on  the  things  which  eye  can  not  see,  nor  the  senses  per- 
ceive, there  the  day-star  arises  in  the  heart  and  hope  fills-  the  soul. 
Allow  me  a  limping  comparison.  I  see  that  the  object  before  me  is 
a  book.  This  I  discern  with  the  natural  eye,  and  I  am  positive  of 
it.  Now  in  this  book  One  is  speaking  to  me  and  He  says  :  "  I  am 
the  resurrection  and  the  life."  This  I  can  not  see  with  the  natural 
eye,  yet  by  the  grace  of  God  my  heart  is  positive  of  it,  that  it  is  a 
fact,  a  reality,  Jesus  Christ  is  the  resurrection  and  the  life  :  He 
will  raise  me  up  again  from  the  dead  and  will  bring  me  into  a  new 
life  in  which  1  will  live  with  Him  forever.  That  is  seeing  with 
the  eye  of  faith,  which  is  "  the  substance  of  things  hoped  for,  the 
evidence  of  things  not  seen." 

0  I  look  and  I  know  that  the  Gospel  of  Christ  alone  is  the 
light  of  my  soul,  and  sometimes  I  discern  clearly  that  Jesus  Christ 
is  in  very  deed  the  way,  the  truth  and  the  life,  but  alas!  it  is  not 
always  so.  At  other  times  I  look  and  see  but  dimly,  and  even  total 
darkness  will  fall  upon  me  that  I  can  see  no  hope  and  can  realizi 
no  salvation.  If  this  is  your  experience  you  are  making  the  experi- 
ence of  all  the  children  of  God.  Therefore  we  should  know  and 
we  should  well  remember  that  the  possession  of  grace  and  salvation 
is  not  dependent  on  the  clearness  of  our  seeing,  or  the  strength  of 
our  faith,  but  on  our  looking.  There  is  a  difference  between  look- 
ing and  seeing.  In  a  thick  fog  you  may  look  toward  the  mountain,, 
but  you  will  not  see  it.  The  looking  to  Christ  is  indispensably 
necessary,  but  not  so  the  seeing.  If  you  do  not  look  to  Christ  you 
are  not  a  child  of  Abraham  ;  for  Abraham  looked  to  the  promised 
Seed  for  his  salvation.  But  if  you  look  to  Christ  and  can  not  see,. 
or  think  you  can  not  see,  you  need  not  despair.  They  that  look  to 
Christ  are  His.  It  is  a  high  praise  of  Abraham's  faith  that  he  is 
called  "  the  father  of  the  faithful,"  yet  even  he  did  not  see  alike 
clearly  at  all  times.  When  he  complained  that  the  son  of  his  ser- 
vant would  be  his  heir  he  saw  but  very  dimly.  "  Now  we  see  through 
a  glass  darkly,"  says  Paul.     The  Lord  desires  the  looking ;    for  by 


^40  V.  Sunday  in  Lent. 

the  prophet  Isaiah  He  has  promised  aud  said  :  "  Look  unto  me,  and 
be  ye  saved,  all  the  ends  of  the  earth."  The  looking  has  the  prom- 
ise of  salvation.  Your  looking  to  Christ  is  conclusive  evidence  that 
the  Holy  Ghost  is  in  you  and  has  His  Avork  in  your  heart,  otherwise 
you  would  be  looking  elsewhere  and  not  to  Christ.  Keep  on  look- 
ing and  He  will  grant  you  to  see.  If  on  a  foggy  morning  you  keep 
on  looking  to  the  mountain  the  fog  will  by  and  by  clear  away,  the 
spurs  and  peaks  become  visible  and  in  the  tints  of  the  morning  light 
the  mountain  seems  more  lovely  than  ever  before.  If  fog  obstructs 
the  vision  of  your  spiritual  eye,  keep  on  looking.  The  Hill  from 
which  our  salvation  comes,  will  become  visible  to  your  faith  again, 
and  your  soul  will  be  filled  with  new  delight. 

Come,  Thou  Lamb  for  sinners  slain, 

Come,  and  ease  me  of  my  pain  ; 

Evermore  I  cry  to  Thee  : 

Jesus,  Jesus,  come  to  me.        Amen. 


VI.   SUNOAV  IN  LENT. 
PAIvrvI    SUIMOAY. 


CONFIKMATION. 

Text  :  That  which  ye  have  already,  hold  fast  till  I  come.  And  he 
that  overcometh,  and  keepeth  my  works  unto  the  end,  to  him  will  I  give 
the  morning-star.     Rev.  2,  25-28. 

In  the  second  chapter  of  iVcts  St.  Luke  informs  us  that  the 
first  Christian  church  at  Jerusalem  continued  steadfast  in  the  wor- 
ship of  the  Lord  with  one  accord,  and  then  he  adds  :  "  And  the 
Lord  added  to  the  church  daily  such  as  should  be  saved."  In  those 
days  of  the  youthful  vigor  of  the  church,  when  the  Spirit  was  poured 
out  so  abundantly  both  upon  teachers  and  hearers,  the  growth  of 
the  church  was  rapid.  Daily  were  souls  added  to  the  community 
of  the  disciples,  and  so  from  a  small  beginning  the  number  of  believ- 
ers soon  became  a  great  multitude.  The  cause  of  this  rapid  growth 
was  the  abundance  of  the  Spirit  given;  for  it  was  the  time  when  the 
Lord  planted  His  church  of  the  New  Covenant.  Yet  also  the  godly 
walk  of  those  first  Christians  contributed  not  a  little  to  the  increase 
of  the  church.  So  strong  was  their  faith  that  many  of  them  sold 
their  worldly  possessions  and  gave  the  proceeds  for  the  common 
benefit  of  the  church.  They  were  of  one  heart  and  one  soul,  and 
were  perfectly  joined  together  in  the  sam.e  mind  and  faith.  Because 
this  was  the  mind  of  the  first  company  of  believers  at  Jerusalem, 
therefore  also  persecution,  which  early  came  upon  them,  could  not 
prevent  the  increase  of  the  church,  but  the  persecutors  had  to  ex- 
perience that  the  blood  of  the  martyrs  only  served  to  draw  others 
unto  the  Lord.  And  as  in  the  beginning  so  through  all  ages  the 
Lord  has  upheld  His  church  against  the  ravings  of  Satan  and  the 
persecution  of  the  wicked,  and  unto  this'  day  the  gracious  Lord 
continues  to  add  unto  His  church. 

(241) 


242  F/.  Sunday  in   Lent. 

At  this  place  also  the  Lord  planted  a  church,  endowing  it  with 
the  fulness  of  the  Gospel.  A  century  ago,  in  the  year  1794,  God 
gave  it  into  the  hearts  of  a  few  men,  four  in  number,  to  build  a 
house  of  worship  at  tliis  place,  and  small  as  their  number  was,  hard 
as  the  struggle  must  have  been  for  them,  the  Lord  prospered  the 
work  of  their  hands.  And  what  your  forefathers  began  in  poverty 
and  under  many  difficulties,  God  has  preserved  unto  this  day.  The 
church  which  your  fathers  founded  at  this  place  has,  of  course,  not 
been  spared  opposition  and  enmity,  but  though  at  times  the  pros- 
pects were  gloomy,  yet  the  Lord  always  awakened  men  in  singleness 
of  heart  to  stand  for  truth  and  right,  and  the  prophecy  of  those  who 
said,  if  the  fathers  were  fallen  asleep  this  church  too  would  soon 
fall  in  line  with  the  liberalism  of  the  times,  has  been  put  to  shame. 
So  the  Lord  preserved  the  vine  He  planted,  yea,  prospered  it  and 
caused  it  to  spread  forth  its  branches,  from  time  to  time  adding 
new  branches  unto  it. 

How  many  a  time  has  the  overthrow  of  the  Christian  church 
been  prophesied  !  The  infidels  of  the  preceding  century  foretold 
the  early  abolit,ion  of  Christianity,  but  they  were  false  prophets. 
Their  bones  have  decayed,  but  the  church  remains.  The  truth  of 
the  Gospel  will  endure  till  the  moon  will  wax  and  wane  no  more. 
As  long  as  men  will  live  upon  earth  there  will  be  hearts  which  sing 
with  the  100th  Psalm :  "  The  Lord  is  good  ;  his  mercy  is  everlasting  : 
and  his  truth  endureth  to  all  generations." 

Again  a  company  of  youthful   Christians  have  appeared  here 

in  public  to  vow  allegiance  unto  the  Lord  and  His  church.     Let  us 

remind  them  of  their  duties  and  consecrate  them  to   God  with   the 

laying  on  of  hands  and  prayer.     Hence  allow  me  a  few  words  on  : 

The  Keeping  of  the  Lord's  Works. 

Let  me  show 

I.     What  the  works  of  the  Lord  are  ;  and 
IL     What  it  will  require  of  you  to  keep  His  works. 

I. 

Our  text  is  taken  from  the  missive  of  the  Lord  by  John  to  the 
church  of  Thyatira,  but  these  words  were    not   only   intended   for 


VI.  Siindaij  in  Lent.  243 

that  church  in  Asia,    they  are  written  for  the   admonition  of  every 
individual  Christian.     The  Lord  is  here  speaking  to  you,  my  young 
friends,  as  well  as  to  those  Christians  at  Thyatira.      To   you,    too, 
He  says :  '^ 'That  which   ye   have   already,    hold  fast   till   I  comeJ^ 
That  which  you  have  already,  the  Lord  bids  you  not  to    cast  away, 
not  to  lose,  but  to  hold  it  fast  until  He  conies,  comes  by  a  peaceable 
death  to  take  you  from  this  world  of  strife,  or  comes  in   the  clouds 
of  heaven  to  judge  the  quick  and  the  dead.     What  you  have  already 
you  are  to  hold  fast.     What  have  you  already  ?     You  have  been  in- 
structed in  the  knowledge  of  God  and  your  Savior.       Vou  have  not 
been  led  to  connect  yourselves  with  the  church  without  understand- 
ing God's  plan  of  salvation.     You  have  been  taught  the  counsel  of 
God  for  the  salvation  of  sinners.     You   have    learned    sufficient    to 
know  what  to  believe,  how  to  live  and  how  to    die    in    order    to    be 
saved.      You  have  learned  that  even  by  nature   you    are   altogether 
corrupt  and  have  not  kept  one  command  of  God,  and  this   you    to- 
day acknowledge;  but  you  have  also  learned  that  Jesus  Christ,  the 
Son  of  God,  is  the  propitiation  for  your  sins,  that  through  faith  in 
Him  His    righteousness  is  accounted   unto  you  and  you  are  made 
children  and  heirs  of  the  B'ather  in  heaven,  and   that  this   is   your 
heart's  faith  and  trust  you  to-day  confess.      If  then  you   have  the 
knowledge  of  sin  and  believe  that  for  Christ's    sake   your   sins   are 
forgiven,  then  you  are  children  of  adoption  possessing  the  grace  of 
God ;  for  the  Word  of  the  Lord  declares  :  "  He  that  believeth  and  is 
baptized  shall  be  saved."     If  you  believe  in  the  Lord  Jesus   Christ 
and  are  baptized  in  His  name,    salvation   is   yours    and   you    need 
nothing  more  to  possess  the  grace  of  God,  but  you  are  the  children 
of  God.     And  I  am  persuaded,  that  you  to-day  do  not  make   a   de- 
ceitful confession,  but  what  your  lips  confess  is  the  faith    of   your 
heart.     Now  the  Scripture  saith  :  "If  thou  shalt  confess  with   thy 
mouth  the  Lord  Jesus,  and  shalt  believe  in    thine    heart    that   God 
hath  raised  him  from  the  dead,  thou  shalt  be  saved.      For  with  the 
heart  man  believeth  unto  righteousness,  and  with  the  mouth  con- 
fession is  made  unto  salvation." 

But  now  the  Lord  says  unto  you  :  ''  That  which  ye  have  already, 
hold  fast  till  I  come."     The  faith  that  you  now  have  you  are  bidden 


244  VI.  t^unday  in  Lent. 

to  hold  fast  until  the  Lord  comes.  The  same  he  repeats  :  "  A7id  he 
that  overconu'tJi,  and  keepetli  /iii/  works  unto  the  end."  His  works 
you  are  to  keep  unto  the  end.  What  are  His  works  ?  All  creatures 
are  the  works  of  God,  but  of  the  works  of  creation  He  is  here  not 
speaking.  He  that  is  here  speaking  is  Jesus  Christ,  the  Mediator 
between  God  and  man.  He  says  :  ''  My  works."  What  are  His 
works  ?  His  work  is  that  He  became  poor  on  earth  to  make  you 
heirs  of  heaven;  His  work  is  that  He  bare  your  sins  in  His  own 
body  on  the  tree,  that  sin  be  accounted  unto  you  no  more,  and  the 
curse  be  removed  from  you ;  His  work  is  that  He  tasted  all  the 
bitterness  of  death  that  the  second  death  should  not  touch  you  ; 
His  work  is  that  He  descended  into  hell  triumphantly,  that  your 
souls  might  be  delivered  from  the  power  of  darkness ;  His  work  is 
that  He  rose  from  the  dead  to  j  ustif y  you  and  to  adorn  you  with  His 
righteousness ;  His  work  is  that  He  ascended  on  high  to  prepare  a 
mansion  for  you  ;  His  work  is  that  He  sits  at  the  right  hand  of  the 
Father  making  intercession  and  pleading  for  you  ;  His  work  is  that 
He  grants  you  His  Spirit  and,  as  the  good  shepherd,  leads  you  to 
green  pastures,  and  will  all  your  lifetime  so  guide  and  govern  you 
that  you  may  reach  the  mansion  prepared  for  you  in  heaven.  Be- 
hold, these  are  His  works  as  you  have  learned  them  from  the  second 
article  of  the  Creed,  and  you  to-day  publicly  testify  before  God  and 
man  that  these  His  works  are  your  salvation. 

And  now  the  Lord  says  unto  you  :  "  He  that  overcoineth  and 
keepeth  my  luorks  unto  the  end."  These  His  works  you  must  keep 
unto  the  end.  How  can  you  keep  His  works?  Certainly  in  no 
other  way  than  by  holding  them  fast.  The  works  of  Jesus  Christ 
you  keep  when  you  hold  them  fast  as  the  comfort  of  your  heart,  the 
foundation  of  your  hope ;  for  His  works  are  kept  by  faith.  You 
keep  His  works,  if  you  keep  the  faith,  and  to  this  the  Lord  earnest- 
ly and  solemnly  admonishes  you :  '■'■Holdfast  that  ye  have;  keep 
my  works."  0 !  that  I  could  engrave  these  words  on  your  hearts 
with  indelible  letters  that  you  could  never  forget  them.  What 
would  you  be  benefitted,  if  to-day  you  believe,  but  hereafter  would 
throw  away  faith  again  ?  "  When  the  righteous,"  says  the  Lord, 
"  turneth  away  from  his  righteousness,  and  committeth  iniquity,  all 


VI.  Sunday  in  Lent.  245 

his  righteousness  shall  not  be  mentioned  :  in  his  trespass  that  he 
hath  trespassed,  and  in  his  sin  that  he  hath  sinned,  in  them  shall 
he  die."  Not  those  who  once  believed  and  fell  away  again,  only 
those  who  keep  His  works  unto  the  end  will  be  found  worthy  to 
stand  before  the  Son  of  man.  So  long  as  you  keep  the  door-posts 
of  your  heart  marked  with  the  blood  of  Jesus  the  destroyer  must 
pass  you  by.  Keep,  therefore,  keep  His  blood  in  your  hearts  as  the 
price  with  which  your  souls  are  purchased  that  at  your  latter  end 
you  may  be  able  to  commend  your  souls  into  His  hands  saying : 
Lord  Jesus,  Thou  hast  redeemed  me,  a  lost  and  condemned  creature ; 
Thou  hast  purchased  and  won  me  from  all  sin,  from  death  and  the 
power  of  the  devil  by  Thy  holy  and  precious  blood  ;  Thine  I  am, 
and  Thou  shalt  keep  my  sonl. 

II. 

But  think  it  not  an  easy  matter  to  keep  the  Lord's  works.  If 
your  life  is  pi'olonged  on  earth,  you  will  experience  that,  where  there 
is  a  treasure,  there  are  also  thieves  who  would  steal  it.  In  our  text 
the  Lord  says :  Holdfast;  overcome;  l^eep.  Holdfast;  for  there 
are  those  who  would  take  the  treasure  from  you.  Overcome  ;  for 
there  are  those  who  will  tight  against  you.  Keep;  for  there  is  a 
possibility  of  losing  the  treasure.  You  can  not  remain  untried; 
temptations  will  come  to  you,  and  often  tliey  will  come  in  a  way, 
shape  and  form  in  which  you  would  never  have  expected  it.  The 
time  may  come  when  you  will  be  tempted  to  turn  your  back  on  the 
Lutheran  church,  which  is  in  all  disrepute  wath  the  world,  be- 
cause it  adheres  so  closely  to  the  AVord,  and  to  go  to  some  other 
church  which  makes  more  show  before  men  and  is  more  in  favor 
with  the  world.  God  grant  that  you  may  then  remember  that,  after 
being  instructed  in  the  true  doctrine  of  the  Gospel,  you  vowed 
faithfulness  to  this  doctrine  even  uuto  death,  and  that  if  you  break 
this  vow  you  deny  the  truth  of  that  Lord  who  has  said  :  "  Whoso- 
.ever  shall  be  ashamed  of  me  and  of  my  words,  of  him  also  shall  the 
Sou  of  man  be  ashamed,  when  he  cometh  in  the  glory  of  his  Father 
with  the  holy  angels."  You  know  that  that  alone  is  the  truly  orthodox 
church  which  is  ashamed  of  none  of  the  Lord's  words,  which  in  her 


246  r/.  Sunday  in  Lent. 

teachings  abides  in  every  word  that  proceeded  from  the  mouth  of 
the  Lord.  Let  this  mind  abide  in  you  that,  whatever  word  the 
Lord  has  spol<en,  you  are  ready  to  receive  it  and  to  bow  to  it,  be  it 
never  so  liateful  to  the  flesh,  or  offensive  to  men.  You  have  learned 
that  all  the  teachings  of  our  Evangelical  Lutheran  church  are 
founded  on  the  clear,  plain  Word  of  the  Lord.  Do,  therefore, 
Avhat  Paul  commands  Timothy:  "Continue  thou  in  the  things 
which  thou  hast  learned  and  hast  been  assured  of." 

The  time  will  come,  when  you  will  be  tempted  by  the  lust  of 
sin,  the  glitter  of  gold,  the  honor  of  the  world;  but  remember 
always  that  sin,  however  tempting  and  innocent  it  may  appear,  is 
that  deadly  poison  which  brought  woe  on  all  our  race;  that  you 
brought  nothing  into  the  Avorld  and  can  carry  nothing  out,  and  that 
they  who  love  the  praise  of  men  rather  than  the  praise  of  God  can 
not  be  the  children  of  God. 

What  particular  trials  are  in  store  for  you,  what  temptations 
will  come  upon  you,  I  do  not  and  can  not  know.  We  live  in  the 
last  times  of  the  world  when  offenses  multiply,  and  sore  trials  may 
come  to  you.  ^'ou  may  be  called  on  for  the  Lord's  sake  to  pluck 
out  your  right  eye  and  to  cast  it  from  you  ;  you  may  be  obliged  to 
prove  it  that  you  love  the  Lord  more  than  father  or  mother,  son  or 
daughter,  yea,  more  than  life  itself;  for  the  powers  of  darkness  are 
at  work  and  they  are  waxing  stronger.  Satan  seems  to  be  preparing 
for  his  last  and  greatest  struggle.  But  be  ye  not  dismayed.  Be 
faithful  unto  the  Lord,  and  you  will  always  find  Him  a  A'ery  present 
help  in  every  need.  "Greater,"  writes  the  apostle  John  to  all 
Christians,  "  Greater  is  he  that  is  in  you,  than  he  that  is  in  the 
world."  The  Lord  to  whom  you  to-day  consecrate  yourselves  is 
greater  than  all  the  powers  of  darkness.  Whatever  may  betide, 
look  to  Him  and  He  will  uphold  you  with  the  right  hand  of  His 
righteousness.  Only  remember  what  Paul  writes  of  Him  :  "He  died 
for  all,  that  they  which  live  should  not  henceforth  live  unto  them- 
selves, but  unto  him  which  died  for  them,  and  rose  again."  Live 
iinto  Him  who  died  for  you,  and  help  and  strength,  light  and  com- 
fort shall  never  be  lacking  you  ;  for  He  rose  again  and  sits  on  the 
throne  of  the  Father,  a  Lord  over  all. 


Maundy  Thursday.  257 

brance.  To  them  the  institution  of  the  Lord's  supper  appears  of 
little  importance.  But  when  we  lay  aside  the  spectacles  of  our  own 
corrupt  reason  and  with  an  unbiased  mind  examine  what  the  Lord's 
supper  is  according  to  the  Scriptures  we  must  conclude  that  the 
institution  of  this  sacrament  is  well  worthy  to  be  held  in  thankful 
remembrance  by  all  Christians  in  all  lauds  and  of  all  denominations. 

In  proof  of  this  it  is  sufficient  to  mention  this  one  single  fact 
that  the  Lord  calls  this  supper  His  testament  saying  :  "  This  cup 
is  the  new  testament  in  my  blood,  which  is  shed  for  you."  The 
Lord's  supper  is  the  Lord's  testament.  Now  we  all  know,  a  testa- 
ment is  an  instrument  by,  in  and  through  which  the  possessions  of 
him  who  makes  the  testament  are  conveyed  to  his  heirs.  A'  testa- 
ment is  an  instrument  by  which  the  testator  makes  his  heirs  the 
possessors  of  his  property.  By  a  testament  we  do  not, — and  cer- 
tai»ly  no  court  will — ,  understand  such  an  instrument  by  which  the 
testator  conveys  a  figure,  picture  or  emblem  of  his  property  to  his 
heirs.  A  testament  conveys  the  property  itself.  Who  ever  heard 
of  a  wealhty  man  making  a  testament  in  which]he  conveyed  only  a  pic- 
ture and  emblem  of  his  property  to  his  children  and  not  the  proper- 
ty itself?     Such  a  testament  would  certainly  be  counted  a  mockery. 

Now  our  Lord  Jesus  Christ  is  a  rich  man.  In  the  days  of  His 
flesh  He  acquired  great  riches,  not  to  keep  them  for  Himself,  but  to 
bestow  them  on  men.  In  His  incarnation  He  assutned  a  human 
body  and  received  human  blood,  so  that  they  became  the  body  and 
the  blood  of  the  Son  of  God.  With  these  He  went  to  work  to  pur- 
chase our  souls  from  the  claims  of  Satan  and  the  demands  of  eter- 
nal justice,  and  He  did  purchase  our  liberty  by  giving  His  body 
and  blood  a  ransom  for  us.  That  the  price  of  our  liberty  has  been 
paid  in  full  God  the  Father  acknowledged  by  raising  up  Jesus  from 
the  dead.  This  rich  Lord  Jesus  Christ  has  made  a  rich  testament. 
In  it  He  gives  us  the  price  of  our  liberty,  His  body  and  blood ;  for 
these  are  the  words  of  His  testament :  "  Eat ;  this  is  my  body. 
Drink  ;  this  is  my  blood."  Giving  us  the  price  of  our  redemption 
He  assumes  us  that  we  are  free  indeed.  Surely,  a  valuable  testament 
conveying  valuable  goods.  If  pious  children  esteem  the  testament 
of  their  father  a  precious  document  when  it   conveys   only   earthly 


258  Maundy    Tlmrsday. 

goods,  with  how  much  greater  veneration  should  we  receive  the  tes- 
tament of  our  Lord! 

The  better  we  learn  to  understand  what  the  Lord's  supper  is 
and  what  it  brings,  the  more  will  we  appreciate  it^  the  oftener  will 
we  desire  it,  and  the  more  will  we  learn  to  partake  of  it  with  joy 
and  thanksgiving,  and  not  with  doubt  and  misgiving.  How  to  re- 
ceive the  Lord's  testament  worthily  we  may  learn  from  the  text 
before  us.    Let  me  briefly  show  : 

How  THE  Lord's  Example  in  Washing  the  Disciples'  Feet 
Teaches  its  to  Commune  Worthily. 

It  teaches  us 
L     Humility; 
IL     Faith ;  and 
IIL     Godliness.  * 

I. 

Although  the  institution  of  the  Lord's  supper  is  not  mentioned 
in  our  text,  it  narrates  an  occurrence  which  took  place  in  connec- 
tion with  it  and  which  in  a  very  simple  manner  teaches  us  what  to 
do  and  how  to  conduct  ourselves  before,  during  and  after  commun- 
ing. From  the  Lord's  own  behavior  we  are  to  learn  humility,. 
St.  John  writes  r  "  Jes^is  hnoiuing  that  the  Father  had  given  all 
things  into  his  hands,  and  that  he  was  come  from  God  and  went  to 
God  ;  he  riseth  from  supper,  and  laid  aside  Ms  garments  ;  and  tooh 
a  towel,  and  girded  himself ''  While  the  mind  of  Jesus  was  occu- 
pied with  the  thoughts  of  His  divinity  and  the  glory  which  was 
given  Him  of  His  Father  He  arose  and  prepared  to  do  the  work  of 
a  menial.  Here  is  illustrated  what  Paul  writes  to  the  Philippiaus  : 
"  He  thought  it  not  robbery  to  be  equal  with  God  ;  but  made  him- 
self of  no  reputation,  and  took  upon  him  the  form  of  a  servant." 
We  can  imagine  no  greater  example  of  humility  than  that  the  Lord 
over  all  things  kneels  to  wash  the  feet  of  sinful  mortals.  His  in- 
tention of  teaching  them  humility  the  Lord  clearly  expressed 
saying :  "  Ye  call  7ne  Master,  and  Lord :  and  ye  say  ivell ;  for  so  I 
am.     If  I  then,  your  Lord  and  Master  J  have   washed  your  feet ;    ye 


Maundij  Thnrsday.  259 

also  ought  to  UHish  one  another's  feet.  For  I  have  given  you  a)i  cx- 
am^yle,  that  ye  should  do  as  I  have  done  to  you  J'  As  the  Son  of  God 
humbled  Himself  and  came  to  minister,  despising  not  to  perform 
the  meanest  service  to  His  disciples,  so  shonld  we  be  of  an  hnmble 
mind  and  ready  to  serve  one  another. 

When  we  come  to  the  Lord's  snpper  we  should  come  meek  and 
lowly  in  heart.     Haughty  and  overbearing   behavior   is    never   be- 
coming a  Christian,  and  least  of  all  at  the  communion    table.      Let 
not  your  dress  and  behavior  be  such  that  you  will  be  numbered  with 
the  proud.      We  should  be  particularly    careful    to   guard   against 
spiritual  pride.     Say  not  in  yoar   heart :    '  I   am  as  good   as  any  in 
this  congregation;  I  have  lived  right  and  have  given  liberally  to  the 
church  and  the  poor,   neither    am    I    behind    others    in   following 
sane tif] cation.'     That  is  the  language  of  spiritual    pride,    and    the 
apostle  commands  the  contrary  saying :  "  In  lowliness  of  mind  let 
each  esteem  other  better  than  themselves."     To  be  so  minded  every 
one  of  us  has  abundant  reason.     For  instance,  I  myself  have  passed 
through  a  course  of  theological  studies  and  obtained  a  fair   knowl- 
edge of  the  Christian  doctrine.     I  have  also   an   inner    eye   to    see 
spiritual  things  spiritually.     Have  I  reason  to  pride  myself  in  these 
things  ?     Indeed  not.     When  1  was  a  poor,  shy  boy  God   took   me 
and  made  me  a  minister  of  the  Gospel  and  that  inner  eye  is  jnirely 
the  gift  of  the  Holy  Ghost.     To  take  pride  therein  would  be  an  ex- 
tremely foolish  thing ;    for   an    unlettered    laborer   may   possess   a 
brighter  spiritual  eye  and  a  heart  more  settled  in  the  love  of  God, 
even  as  the  Lord  says  in  the  lltli  chapter  of  Matthew  :    "  I  thank 
thee,  0  Father,  Lord  of  heaven  and  earth,  because   thou    hast   hid 
these  things  from  the  wise  and  prudent,  and   hast   revealed   them 
unto  babes."     In  a  sermon  on  these  words  Dr.    Luther  very  perti- 
nently says  :  "  It  may  be  a  learned  doctor  whom  He  calls  a   babe  ; 
and  likewise  it  may  be  a  peasant  whom  He  calls  wise  and  prudent; 
for  the  Lord  here  calls  those  people  babes  who  lay  no  store  by  their 
own  doings,  ascribe  nothing  unto  their  own  power  and  count  them- 
selves nothing,  and   who   account   God   alone   Avise   and   prudent. 
Therefore  they  are  quiet  and  submit  themselves  wholly  to  God,  and 
are  taught  by  Him.     The  others  are  wise  in  their  own  conceit,  and 


260  Mmmdy  Thursday. 

are  not  willing  to  learn  of  God ;  yea,  even  presume  to  master  God's 
Word  and  vvork."  When  we  come  to  the  Lord's  table  it  is  of  the 
highest  importance  that  we  do  not  exalt  ourselves,  but  remembering 
our  Aveakness  we  should  be  ready  to  bow  to  the  least  of  God's 
children  ;  for  the  Lord  instituted  this  sacrament  to  strengthen  our 
faith  and  to  brighten  the  eye  of  our  hope,  and  if  we  think  ourselves 
strong  and  wise  we  can  derive  no  benefit  from  it. 

And  we  all  have  great  reason  to  be  humble  before  our  God? 
because  we  have  broken  His  commandments  and  have  soiled  our 
souls.  Though  we  strive  to  cleanse  our  hearts  and  to  wash  our 
hands  in  innocency,  like  Asaph  did,  yet  we  must  all  bear  witness 
to  the  truth  of  the  Lord's  words  when  He  says  :  "  Out  of  the  heart 
proceed  evil  thoughts,  murders,  adulteries,  fornications,  thefts,  false 
witness,  blasphemies :  these  are  the  things  which  defile  a  man." 
Sinful  by  nature  we  have  defiled  ourselves  from  year  to  year.  In- 
stead of  being  lifted  up  we  should  look  for  a  fountain  in  which  to 
wash  and  be  clean.  Thanks  be  to  our  God  who  has  prepared  such 
a  fountain  in  Jesus  Christ. 

IL 

When  the  Lord  with  basin  and  towel  came  to  Peter  to  wash  his 
feet  Peter  refused  saying  :  "  Lord,  dost  thou  tuash  my  feet  f  "  He 
meant  to  say  :  Thou  art  my  Lord,  and  shouldst  thou  wash  my  feet  ? 
To  wash  the  feet  of  their  masters  and  of  guests  was  the  work  of 
slaves.  Wheu  Abraham  entertained  those  three  angels  he  did  not 
himself  wash  their  feet,  he  had  water  brought  and  had  it  done  by 
his  servants.  Therefore  when  the  Lord  kneeled  before  Peter  to  do 
this  menial  work  for  him  Peter  refused.  He  did  not  want  his 
Master  to  abase  Himself  so  far. 

The  Lord  argued  with  Peter  and  said :  "  What  I  do  thou  Jcnow- 
est  not  noiu  J  lut  thou  shalt  Tcnow  hereafter ^  The  Lord  argued, 
though  this  must  appear  strange  to  Peter,  yet  he  should  suffer  it, 
in  aftertime  he  would  learn  to  understand  it.  But  Peter  thought 
this  so  unworthy  a  thing  that  he  had  no  ear  for  arguments ;  he 
flatly  refused  declaring:  "  Thou  shdlt  never  wash  my  feet."  Peter 
had  seen  the  Lord  perform  so  many  and  great  miracles,  he  had  seen 


Maundy  Thursday.  261 

His  glory  on  the  mount  of  transfiguration,  he  had  confessed  Him 
the  Son  of  the  living  God  and  the  promised  King  of  Israel,  and  now 
he  was  to  stretch  out  his  feet  for  the  Lord  to  wash  them  ?  Peter 
thought,  he  understood  very  well  what  footwashing  meant,  and  he 
counted  it  such  a  disgrace  that  he  could  not  permit  it.  But  the 
Lord  quickly  broke  Peter's  resistance  declaring  unto  him  :  "  If  I 
wash  thee  not,  thott  hast  no  part  with  me.'"  His  literal  footwashing 
was  to  remind  the  disciples  of  the  spiritual  washing,  the  cleansing 
of  the  soul  from  sin,  the  same  washing  of  which  He  speaks  in  the 
words  of  institution  saying :  "  Given  and  shed  for  you  for  the  re- 
mission of  sins."  Jesus  Christ  is  come  to  wash  the  soul  from  sin, 
and  in  Him  is  the  only  single  one  fountain  which  can  cleanse  the 
soul.  If  Jesus  had  not  washed  Peter  from  his  sins  he  never  would 
have  become  rid  of  them  and  they  would  have  dragged  his  soul 
down  to  the  pit  of 'destruction.  If  Jesus  Christ  does  not  wash  our 
souls  they  will  remain  filthy  to  all  eternity.  Of  His  day  the 
prophet  Zechariah  had  said  :  "  In  that  day  there  shall  be  a  fountain 
opened  to  the  house  of  David  and  to  the  inhabitants  of  Jerusalem 
for  sin  and  for  uncleanness."  There  is  only  this  one  fountain,  but 
it  is  an  open  fountain,  free  to  all  and  it  does  in  very  deed  what  the 
poet  says : 

There  is  a  fouutain  tilled  with  blood, 

Drawn  from  Imraanuel's  veins  ; 
And  sinners,  plunged  beneath  that  flood. 

Lose  all  their  guilty  stains. 

If  you  would  be  cleansed  from  sin  you  must  apply  to  Jesus  Christ, 
and  for  this  purpose  He  has  instituted  His  testament,  ever  anew  to 
assure  us  of  the  cleansing  from  sin  by  His  blood.  As  often  as  we 
receive  the  sacrament  of  His  body  and  blood  we  should  say  unto 
our  soul :  Because  the  Lord  has  bequeathed  unto  me  the  price  with 
which  He  purchased  me  there  can  be  no  doubt  that  He  washes  me 
from  my  sins. 

Hence  we  should  never  suffer  ourselves  to  be  debarred  from 
the  Lord's  table  by  a  mistaken  humility.  It  was  a  mistaken  hu- 
mility when  Peter  thought  it  an  unworthy  thing  for  the   Lord   to 


262  Mmmdy  Thursday. 

wash  his  feet ;  and  it  is  a  mistaken  humility,  when  some  think  and 
say,  they  coukl  never  approach  the  Lord's  table  to  receive  that 
sacred  sacrament  with  their  sinful  and  unclean  lips.  They  know 
themselves  unworthy  sinners  and  they  fear  they  might  profane  the 
Lord's  sacred  body  and  blood.  Now  it  is  indeed  a  great  and  won- 
derful thing  that  the  Lord  together  with  the  bread  gives  His  body 
to  be  received  orally  by  sinners,  but  this  very  fact  shows  that  those 
cannot  be  unwelcome  or  unworthy  guests  who  deplore  their  sins 
and  desire  to  be  rid  of  them.  Did  Jesus  Christ  come  into  the  world 
to  stand  aloof  from  sinners  ?  Did  He  say  to  si)iners  :  Stand  ye  at 
a  distance  and  approach  me  not  ?  Did  He  withdraw  His  holy  feet 
from  that  woman  who  kissed  them  with  her  lips,  when  Simon,  the 
Pharisee,  muttered  that  she  was  an  harlot  ?  Surely  the  Lord  must 
have  a  strong  desire  for  familiar  and  intimate  intercourse  with  sin- 
ners, because  He  could  not  wait  for  an  invitation,  but  invited  ^im- 
self  to  the  house  of  Zaccheus.  He  is  come  to  save  sinners,  to  make 
the  unholy  holy,  the  unclean  clean,  and  therefore  He  invites  sinners 
to  come  to  Him,  and  therefore  He  instituted  His  testament  to  make 
the  penitent  sinners  His  heirs.  The  fact  that  we  are  sinners  can 
not  make  us  unworthy  guests  at  the  Lord's  table,  because  for  this 
very  purpose  the  Lord  instituted  this  sacrament  to  certify  penitent 
sinners  of  the  forgiveness  of  their  sins. 

HL 

But  from  this  fact  that  the  Lord's  supper  is  for  sinners  we 
must  in  no  way  conclude  that  after  receiving  it  we  might  go  on  in 
sin.  We  must  not  do  like  Peter  who  fell  from  the  one  extreme 
into  the  other.  When  the  Lord  told  him  :  "  //"  /  loash  thee  not, 
thou  hast  no  part  with  me,"  he  a.t  once  said:  "Lord,  not  my  feet 
only,  hut  also  my  hands  a?id  my  head."  This  was  only  an  out- 
burst of  Peter's  impetuous  character,  but  the  flesh  will  make  a 
similar  conclusion,  that  one  might  receive  the  Lord's  supper  unto 
forgiveness  and  then  continue  his  former  sinful  life.  Many  com- 
mune time  and  again  and  never  amend  their  lives.  How  we  should 
do  is  indicated  in  the  Lord's  answer  to  Peter  saying:  "He  that  is 
washed  needeth  not  save  to  wash  his  feet,  hut  is  clean  every  whit." 


Maundy  Tlmrsday.  263 

This  is  a  remarkable  word  showing  the  relation  between  justi- 
fication and  sanctification.  To  understand  the  word  fully  we  must 
remember  that  the  ancients  had  public  baths  in  every  city  and  wore 
only  sandals.  After  taking  a  bath  a  man  would  soil  his  feet  more 
or  If  ss  on  the  way  home  and  so  he  still  needed  to  wash  his  feet. 
In  justification  the  soul  is  made  white  and  clean  before  God.  Sin 
is  canceled  and  Christ's  righteousness  is  imputed,  and  therefore  the 
church,  the  company  of  justified  ones,  is  holy  and  without  blemish. 
Justification  makes  "r?ertw  ee;er_y 'wAiY"  in  the  sight  of  God.  But 
then  the  justified  sinner  is  to  go  and  to  cleanse  his  way,  and  follow- 
ing sanctification,  while  we  are  yet  in  the  flesh  and  this  world  so 
full  of  wickedness,  is  like  walking  along  a  dusty  street.  However 
much  you  try  to  keep  free  from  dust  it  will  settle  on  you  and  you 
cannot  keep  it  off.  The  justified  sinner  is  clean  before  God,  but  he 
cannot  walk  in  this  world  without  becoming  soiled  and  so  he  needs 
daily  to  wash  his  feet.  As  the  ancient  in  going  from  the  public 
bath  to  his  home  aimed  to  avoid  all  dust  and  filth,  so  must  we 
Christians  walk  circumspectly  and  must  aim  to  keep  ourselves  un- 
spotted from  the  world.  From  one  communion  to  another  we 
should  be  diligent  to  cleanse  our  way. 

Have  you  been  doing  this  since  your  last  communion  ?  Has  it 
been  your  object  to  keep  your  feet  clean  avoiding  dust  and  filth  ? 
You  promised  to  do  this  and  how  have  you  kept  your  promise  ? 
Did  you  perhaps  argue :  In  the  Gospel  there  is  an  ever-  and  an 
overflowing  fountain  of  grace,  and  you  might  make  free  to  indulge 
in  sin  ;  for  you  could  wash  again  ?  If  this  has  been  your  sentiment, 
I  tell  you  the  wily  enemy  has  caught  you  in  a  snare.  It  is  a  pre- 
cious truth,  and  God  forbid  that  I  should  in  any  way  abridge  that 
truth,  there  is  grace,  abundance  of  grace  with  our  God;  but  a  man 
who  makes  that  abundance  of  grace  an  excuse  and  a  pretext  to 
walk  in  sin,  that  man  is  a  lover  of  sin  and  a  dupe  of  Satan.  What !. 
make  the  abundance  of  water  a  pretext  for  wallowing  in  the  mire ! 
Is  that  a  dutiful  child  which  says :  Father  and  mother  are  so  very 
good  ;  therefore  I  will  go  and  do  what  they  have  forbidden  ?  That 
is  logic  invented  in  the  kingdom  of  darkness,  and  if  you  have  been 
guilty  of  this  dreadful  insult  against  God  you  have  great  reason  to 


264  Maundy  Thursday. 

kneel  before  your  Maker  and  to  implore  pardon  for  so  shamefully 
abusing  His  mercy. 

Or  did  you  perhaps  argue  :  No  man  could  keep  altogether  clear 
from  sin  any  way,  and  it  would  do  no  harm  to  yield  a  little  ?  Did  you 
say :  What  of  it,  though  a  man  did  get  drunk  off  and  on,  or  take  advan- 
tage in  trade,  or  tell  an  untruth  ?  for  none  could  be  without,  sin. 
If  your  thoughts  have  been  on  this  line,  let  me  ask  you  :  Is  that 
keeping  the  promise  to  amend  your  sinful  life  ?  Is  that  keeping 
the  commandment  to  break  it  a  little  here  and  a  little  there  ?  Did 
the  Holy  Ghost  teach  you  to  argue  after  this  fashion  ?  or  is  it  the 
wisdom  of  the  prince  of  darkness  ?  Surely,  you  have  reason  to  re- 
pent and  to  recover  yourself  out  of  the  dnare  of  the  devil,  whose 
captive  you  have  been. 

But  if  you  can  candidly  say,  that  it  has  been  your  endeavor  to 
keep  your  feet  clean,  yet  make  no  boast  about  it,  or  you  might  de- 
ceive yourself.  The  Scriptures  testify :  "  The  heart  is  deceitful 
above  all  things,  and  desperately  wicked."  In  every  one's  heart  are 
nooks  and  crooks,  of  which  he  is  himself  not  aware,  and  instead  of 
saying  much  about  our  honesty  we  should  rather  pray  :  Search  my 
heart,  0  my  God,  and  try  my  reins,  and  lead  me  in  the  land  of  up- 
rightness. Wash  me  in  the  fountain  of  Israel,  the  blood  of  Thy 
Son,  and  deny  me  not  grace  unto  godliness,  but : 

Grant  that,  according  to  Thy  Word, 
I  henceforth  godly  live,  O  Lord. 
And  let  me,  after  time  is  o'er, 
Inherit  life  forevermore.        Amen. 


aOOD     KRIDAY. 


Text  :  Then  Pilate  therefore  took  Jesus,  and  scourged  him.  And  the 
soldiers  platted  a  crown  of  thorns,  and  put  it  on  his  head,  and  they  put  on 
him  a  purple  robe,  and  said.  Hail,  King  of  the  Jews  !  and  they  smote  him 
with  their  hands.  Pilate  therefore  went  forth  again,  and  saith  unto  them, 
Behold,  I  bring  him  forth  to  you,  that  ye  may  know  that  I  find  no  fault  in 
him.  Then  came  Jesus  forth,  wearing  the  crown  of  thorns,  and  the  purple 
robe.     And  Pilate  saith  unto  them,  Behold  the  man!     John  19,  1-5. 

We  have  gathered  together  to-da}-  for  a  service  of  sorrow  and 
mourning.  Every  heart  loving  the  Lord  Jesus  Christ  and  knowing 
the  signification  of  this  day  is  downcast  and  sad,  and  yet  at  the 
same  time  filled  with  exceeding  great  joy.  We  to-day  remember  the 
death  of  our  Eedeemer,  the  one  true  Friend  of  our  souls;  therefore 
are  our  hearts  sad.  But  His  death  awakens  in  us  the  hope  of  eter- 
nal life ;  therefore  are  our  souls  glad.  On  the  Jewish  preparation 
day  for  the  festival  of  Easter  in  the  33d  or  34th  year  of  the  Christian 
era,  Jesus  of  Nazareth  died  the  shameful  death  of  crucifixion  on  the 
top  of  Mt.  Calvary,  but  He  died  willingly  giving  His  life  for  the 
life  of  the  world.  How  could  a  Christian  heart  be  able  to  pass  by 
this  day  unnoticed  ?  Should  we  not  observe  it  with  great  solemnity 
and  sadness  ?  There  are  fanatics  who  say  that  there  is  nothing  in 
the  day  and  that  it  is  wrong  for  Christians  to  keep  days  which  God 
has  not  instituted.  AVe  are  aware  that  Good  Friday  is  a  day  like 
other  days,  and  we  seek  nothing  in  the  day,  but  we  do  think  that 
the  dying-day  of  our  Lord  is  worthy  of  commemoration.  We  re- 
member the  dying-day  of  our  parents,  should  we  not  also  remember 
the  dying-day  of  Jesus  who  is  more  to  us  than  father  or  mother, 
sister  or  brother ?  What!  pass  by  unnoticed  that  day  of  the  year 
on  which  my  Lord  died  for  me  ?  I  could  not,  though  I  would.  As 
often  as  it  recurs  sadness  possesses  my  heart  and  I  am   constrained 

(365) 


266  Good  Friday. 

to  say :  Bridegroom  of  my  soul,  my  love,  my  hope,  my  all,  art  Thou 
dead?  Rose  of  Sharon,  how  art  Thou  torn  by  the  fangs  of  the 
whirlwind?  Lily  of  the  Valley,  how  art  Thou  trampled  down? 
"  Wherefore  art  thou  red  in  thine  apparel,  and  thy  garments  like 
him  that  treadeth  in  the  wine-fat  ?  "  Alas  I  my  blood  has  stained 
Thy  beauty ;  my  sins  have  pierced  Thee  through  with  many  sorrows. 
Why  such  sadness  ?  Is  not  His  death  our  life  and,  therefore, 
a  cause  of  rejoicing  ?  His  death  is  truly  the  source  and  the  only 
source  of  our  hope  for  a  blessed  life  beyond  the  grave,  but '  let  me 
remind  you  of  the  fact  that  I  and  you  are  amongst  the  number  of 
His  crucifiers.  True,  four  Roman  soldiers  did  the  work ;  they 
nailed  Him  to  the  cross ;  but  if  man  had  not  sinned,  those  nails 
would  never  have  pierced  His  members.  It  is  this  which  comes 
home  to  us  forcibly  when  we  earnestly  ponder  His  suffering  and 
death.  We  should  to-day  consider  both  that  His  works  are  our  sal- 
vation, and  our  works  His  torment.  To  assist  you  in  this  permit 
me  to  speak  to  you  on  the  words  of  Pilate : 

"Behold  the  Man." 
I.     Behold  the  Man  of  suffering  ; 
II.     Behold  the  man  that  caused  Him  suffering. 


In  front  of  the  judgment  hall  at  Jerusalem  was  a  wide,  paved 
place  called  Gabbatha,  that  is,  the  Pavement.  It  will  compare  with 
our  American  courthouse  square.  On  this  public  square  the  citi- 
zens assembled  at  stated  times  to  hear  the  decrees  of  the  governor 
and  the  publication  of  the  laws.  Very  early  in  the  morning  of  the 
day  already  mentioned,  the  high  priests,  the  members  of  the  high 
council,  a  large  number  of  scribes  and  Pharisees  and  a  multitude 
of  people  had  Hocked  together  on  the  Pavement.  They  stood  there 
demanding  of  Pilate  the  crucifixion  of  Jesus  of  Nazareth  and  await- 
ing his  decision  ;  but  Pilate  finding  no  fault  in  Jesus  and  knowing 
Him  innocent  of  the  charges  brought  against  Him  was  loath  to 
yield  to  their  demands.  But  the  longer  he  hesitated  the  more 
clamorous  did  their  cries  become.     Then  Pilate    thought,    perhaps, 


Good  Friday.  267 

if  he  would  chastise  Jesus  and  then  show  Him  to  the  multitude, 
they  would  be  moved  to  compassion  and  would  consent  to  let  Him 
go.  Therefore,  when  Jesus  had  been  scourged,  the  governor  brought 
Him  out  of  the  judgment  hall  and  presented  Him  to  the  people 
with  the  words  :  "  Behold  the  man."  He  meant  to  say  :  Behold  the 
miserable,  the  plagued,  the  tormented,  the  pitiable  man  I  Look  and 
see  Him  made  like  unto  a  crushed  worm.  Behold  His  woeful  con- 
dition and  demand  no  more,  but  let  your  hearts  be  softened  towards 
Him.  Pilate  thought  that  the  aspect  of  the  Lord's  woeful  condi- 
tion Avould  soften  the  hearts  of  His  enemies  and,  verily,  in  human 
calculation  Pilate  might  justly  expect  that  the  sight  of  Him  must 
move  the  Jews  to  compassion. 

What  a  woeful,  pitiable  spectacle  the  Lord  presented,  standing 
on  the  steps  of  the  judgment  hall,  we  can  to  some  extent  picture  to 
our  minds  by  remembering  what  He  had  already  suffered.  Since 
the  eating  of  the  passover  neither  meat  nor  drink  had  passed  His 
lips,  nor  had  sleep  rested  on  His  eyelids.  Bound  and  watched  by 
slaves  He  had  spent  the  night  in  the  palace  of  the  high  priest.  At 
and  after  His  trial  before  the  high  council  He  had  been  struck  in 
the  face  with  fists  by  the  servants ;  He  had  been  spitted  on  and 
maltreated  in  other  ways.  Hungry,  thirsty,  weary  He  was  brought 
to  the  judgment  hall.  From  there  He  was  sent  to  king  Herod, 
where  He  was  mocked,  and  clad  in  a  white  garment,  the  costume  of 
fools  and  charlatans.  When  He  was  brought  back  again  Pilate  de- 
livered Him  into  the  hands  of  the  barbarian  soldiers  to  be  scourged. 
Of  that  dreadful  instrument  of  torture,  the  scourge,  we  know 
nothing  in  our  time  and  country.  What  a  fearful  instrument  of 
torture  it  was,  we  understand,  when  we  read  that  many  a  strong 
man  breathed  his  last  under  the  strokes  of  the  Ivoman  scourge . 
The  scourge  consisted  of  a  number  of  leather  thongs  or  whipcord 
fastened  to  the  end  of  a  cane  or  strong  stick,  and  for  severe  torture 
little  lumps  of  lead  or  small  hooks  were  matted  into  the  thongs. 
To  strike  a  Roman  citizen  with  the  scourge  was  strictly  forbidden 
by  law,  because  every  one  who  was  struck  with  the  scourge  was  dis- 
graced and  branded  with  infamy.  It  Avas  used  only  for  the  punish- 
ment of  slaves  and  criminals,  and  it  was  applied  on  the  bare    body. 


268  Good  Friday. 

As  a  matter  of  course  such  au  instrument  lacerated  the  skin  at  the 
first  stroke  and  swung  by  a  strong  man  it  laid  bare  the  bones  in  a 
very  short  time.  No  wonder  that  many  expired  under  the  torture 
of  the  scourge. 

So  Jesus  was  scourged,  and  that  it  was  done  in  the  severest 
manner  is  evident  from  the  circumstances.  It  was  Pilate's  object 
to  have  Him  brought  into  such  a  dreadful  plight  that  the  sight  of 
Him  would  move  even  the  flinty  hearts  of  the  scribes  and  Pharisees 
to  pity.  He  was  delivered  into  the  hands  of  Roman  soldiers,  and 
the  Roman  army  at  that  time  was  mainly  composed  of  hirelings 
from  barbarian  tribes.  Those  men  who  w  ere  accustc-med  to  scene& 
of  carnage  and  knew  nothing  of  mercy  took  Jesus,  and  did  their 
work  as  it  was  customary  with  the  Romans.  Taking  Jesus  into  the 
inner  court  they  undressed  Him  baring  His  back  and  breast  till  to 
the  hips.  Then  they  most  likely  bound  His  hands  to  a  low  post  or 
stake,  so  that  He  had  to  stand  in  a  stooping  posture.  And  now,, 
behold  how  the  sinewy  arm  of  a  soldier  swings  the  scourge.  The 
strokes  clash  on  the  holy  body  of  the  Lord ;  every  sinew  and 
nerve  quivers  ;  His  flesh  is  torn  and  lacerated ;  His  Divine  blood 
springs  from  the  wounds  and  trickles  to  the  earth ;  particles  of  red 
are  splashed  into  the  face  of  him  who  is  swinging  the  scourge.  It 
is  a  bloody  piece  of  work.  Who  could  picture  that  frightful  trans- 
action to  his  mind  without  a  shudder  ?  Yet  not  a  groan  was  heard 
and  bending  low  to  look  into  the  face  of  Jesus  you  would  have  found 
it  perfectly  calm,  perhaps  contorted  with  pain,  but  without  a  trace 
of  anger. 

After  this  Jesus  was  mocked  and  taunted  by  the  unfeeling 
soldiery.  Because  He  had  said  :  "  I  am  a  king,"  they  dressed  Him 
in  a  purple  robe,  in  antiquity  the  badge  of  sovereignty,  platted  a 
crown  of  thorns  and  put  it  on  His  head,  put  a  reed  into  His  right 
hand  to  serve  for  a  scepter  and  bent  the  knee  unto  Him,  greeting 
Him  :  "  Hail,  King  of  the  Jeios  /"  They  spat  on  Him,  smote  Him 
with  their  hands  and  took  the  reed  and  struck  on  the  crown  of 
thorns  on  His  head.  In  this  condition  Pilate  presented  Him  to  the 
people  saying  :  "  Beliold  the  man.''  Behold  this  pitiable  object  of 
commiseration  on  whom  barbarians   have  spent   all    their   cruelty. 


Good  Friday.  269 

His  whole  body  covered  with  wounds,  His  head  lacerated  with 
thorns,  His  face  swollen  from  strokes  of  the  fist  and  disfigured  with 
clotted  blood,  spittle  and  filth,  thus  stood  "the  King  of  the  Jews" 
on  the  steps  of  the  judgment  hall  at  Jerusalem,  the  city  of  the 
Jews. 

"  I  am  a  worm,"  He  says  in  the  22d  Psalm,  "  and  no  man ;  a 
reproach  of  men,  and  despised  of  the  people."  "  He  hath  no  form 
nor  comeliness,"  says  Isaiah,  "  and  when  we  shall  see  him,  there  is 
no  beauty  that  we  should  desire  him.  He  is  despised  and  rejected 
of  men ;  a  man  of  sorrows,  and  acquainted  with  grief :  and 
we  hid  as  it  were  our  faces  from  him."  Yea,  who  could  have  looked 
upon  Him  without  being  horrified  ?  Mast  not  every  one,  having  a  bit 
of  human  feeling  in  his  heart,  have  turned  his  face  away  from  Him  ? 

To  the  torments  of  the  body  was  added  the  anguish  of  the  soul. 
Standing  in  front  of  the  judgment  hall  He  hears  the  cries  of  the 
multitude :  "  Away  with  Him.  Crucify  Him."  Delivered  by  His 
own  people  into  the  hands  of  a  heathen  tyrant,  and  hearing  tTieir 
clamors  for  His  crucifixion  His  soul  must  surely  have  been  pierced 
through  with  -sorrow  as  with  a  dart,  and  had  He  spoken  the 
bitter  complaint  must  have  dropped  from  His  lips  :  My  people,  my 
people,  whereby  have  I  wronged  thee  ?  Did  I  not  choose  thee 
before  all  nations  for  mine  own  inheritance  ?  Did  I  not  deliver 
thee  from  all  thine  enemies  and  crown  thee  with  blessings  since 
olden  time  ?  And  now  thou  thirstest  for  my  blood  and  condemnest 
me  to  death,  even  the  death  of  the  cross ! 

0  !  "  Beliold  the  77ianV'  Deserted  by  His  disciples ;  betrayed  by 
His  own  people  into  the  hands  of  an  unjust  judge;  tortured  by  the 
heathen ;  every  fiber  of  His  body  quivering  with  pain ;  the  wrath  of 
the  Father  bearing  in  upon  Him,  and  His  soul  struggling  with  eter- 
nal death.  If  this  can  not  move  our  hearts  they  are  harder  than 
flint  and  more  unfeeling  than  adamant.  Go  forth,  go  forth,  all  ye 
lovers  of  the  Lord,  with  sorrow  and  mourning !  Your  King,  the 
'  Bridegroom  of  your  soul,  is  the  Man  of  sorrows  acquainted  with 
grief.  He  has  no  more  the  appearance  of  a  man ;  He  is  like  unto  a 
worm  trodden  and  crushed.  0,  that  the  woeful  figure  which  the 
Lord  presented,  standing  on  the  steps  of  the  judgment  hall  at  Jeru- 


270  (rood  Friday. 

salem,  Avere  imprinted  on  our  hearts  indelibly,  so  that  we  could 
never  for  a  moment  forget  what  it  cost  the  Lord  to  redeem  us,  as 
Luther  so  beautifully  says  in  the  Catechism  :  "  Who  hath  redeemed 
me,  a  lost  and  condemned  creature,  purchased  and  won  me  from  all 
sins,  from  death  and  from  the  power  of  the  devil,  not  with  gold  or 
silver,  but  with  His  holy,  precious  blood  and  with  His  innocent  suf- 
fering and  death.'"  I  know  it,  it  is  a  shocking,  an  appalling  pic- 
ture which  I  have  been  delineating  this  morning,  but  this  is  the 
purpose  for  which  I  ascended  the  pulpit  to-day,  to  show  what  it  cost 
the  Lord  to  atone  for  sin ;  and  if  this  does  not  make  it  plain  to  you 
that  sin  is  not  an  insignificant  thing,  not  a  small  matter  before  (Jod,. 
then  I    know  not,  how  to  make  it  plainer. 

But  if  we  find  that  we  can  look  upon  the  woeful  figure  of  the 
Lord  with  a  heart  unmoved  and  cold,  we  should  put  our  hand  into 
our  bosom  to  see  if  we  have  yet  flesh  and  bone;  for  to  behold  the 
sufferings  of  the  8on  of  God  with  a  heart  unmoved  and  impassive  is 
something  satanic  and  not  human.  Only  a  heart  more  than  petri- 
fied, harder  than  granite,  can  do  so.  To  look  upon  the  sufferings  of 
Christ  unmoved  is  a  plain  proof  that  He  does  not  dwell  in  the  heart, 
and  that  Satan  holds  possessioji  of  it.  Must  not  the  members  droop 
when  the  head  suffers?  How  could  that  man  be  a  temple  of  Christ 
who  can  jest  when  the  Lord  suffers  ?     O,  let  us  greet  Him  and  say  : 

O  bleediua;  Head,  and  woiiuded, 

And  fulTof  pain  and  scorn, 
In  mockery  surrounded 

With  cruel  crown  of  thoru  ! 
O  Head  !  once  crowned  with  glory 

And  heavenly  majesty, 
But  now  despised  and  gory  : 

To-day  I  welcome  Thee. 

IL 

But,  although  it  is  true  that  no  one  can  be  a  member  of  Christ 
who  can  look  upon  His  sufferings  unmoved,  yet  we  must  be  on  our 
guard  that  not  a  false  kind  of  sorrow  possess  our  hearts.  If  we 
would  bemoan  and  pity  Him  simply  because  He  had    to   suffer   so 


Good  Friday.  271 

dreadfully;  if  we  would  weep  over  Him  as  we  weep  over  those  in 
great  affliction,  that  Avould  be  a  great  offense  against  Him.  It 
would  be  robbing  Him  of  His  highest  honor  and  placing  Him  upon 
a  level  with  other  sulferers  upon  earth.  That  He  became  the  low- 
est of  the  low,  the  greatest  of  all  sufferers  is  His  highest  honor,  the 
deed  for  which  He  will  be  praised  to  all  eternity,  for  which  the 
Father  gave  Him  the  promise  :  "  Therefore  will  I  divide  him  d  por- 
tion with  the  great,  and  he  shall  divide  the  spoil  with  the  strong ; 
because  he  hath  poured  out  his  soul  unto  death  :  and  he  was  num- 
bered with  the  transgressors  ;  and  he  bare  the  sins  of  many."  He 
was  scourged  to  save  us  from  the  place  of  torment.  He  suffered 
Himself  to  be  mockingly  arrayed  and  greeted  as  a  king  to  atone  for 
the  sins  of  pride,  ambition  and  arrogance.  Our  first  parents  were 
not  content  with  their  blessed  condition  in  the  garden  of  Eden,  they 
aspired  to  become  gods,  and  by  their  ambition  they  brought  sin  and 
every  evil  on  their  posterity.  What  causes  more  enmity,  strife 
bloodshed  and  warfare  than  pride  and  ambition  ?  When  that  red 
robe,  the  sign  of  royalty,  was  put  on  His  shoulders  He  doubtless 
remembered  with  anguish  of  soul  the  streams  of  blood  which  the 
ambition  of  proud  men  has  caused  the  earth  to  drink  in.  He  hum- 
bled Himself  to  endure  the  scourge  and  to  be  made  a  mock-monaroh 
to  deliver  us  from  the  power  of  darkness.  We  must  therefore  not 
sorrow  over  His  sufferings ;  for  these  are  our  redemption  ;  we  must 
sorrow  over  that  which  caused  Him  suffering.  We  must  not  la- 
ment Him  in  us,  we  must  lament  us  in  Him.  That  woeful  figure 
on  the  steps  of  the  judgment  hall  is  to  remind  us  of  our  own  misery 
and  should  constrain  us  to  exclaim  :  Behold  the  man  !  Behold  the 
lost,  the  sinful,  the  wicked,  the  pervert,  the  degenerate  child  of 
wrath,  for  which  the  Son  of  God  had  to  be  brought  to  such  a  woe- 
ful condition  I 

The  bodily  condition  of  Christ  when  standing  in  front  of  the 
judgment  hall  pictures  the  condition  of  our  souls.  In  Him  was 
nothing  unhurt.  His  whole  body  Avas  covered  with  wounds.  So 
are  we.  From  the  sole  of  the  foot  even  unto  the  crown  of  the  head 
there  is  no  soundness  in  us,  but  bruises  of  unrighteousness  and 
putrifying  sores  of  sin. 


272  Good  Friday. 

His  countenance  was  covered  with  blood,  tilth  and  spittle ; 
because  our  souls  are  deformed  with  evil  desires  and  filthy  lusts. 
He  had  to  be  brought  to  such  a  condition  that  men  hid  their  faces 
from  Him,  because  the  soul  of  man  was  so  deformed  by  the  poison 
of  the  Old  Serpent  that  the  holy  angels  turned  away  their  counte- 
nances in  disgust.  Nowhere  can  we  obtain  a  better  and  more 
thorough  knowledge  of  ourselves,  than  in  the  sufferings  of  Christ, 
our  Substitute.  In  Him  is  our  appalling  misery,  our  unsearchable 
depravity  pictured  in  vi^dd  and  living  colors. 

Calculate  yourselves:  As  we  could  not  be  redeemed  from  our  misery 
eave  alone  by  the  suffering  of  such  a  high,  great  and  incomparable 
person,  the  only  begotten  Son  of  God ;  as  to  heal  our  sickness  and 
to  remove  our  depravity  the  Infinite  and  Eternal  One  Himself  had 
to  be  brought  to  such  a  woeful  condition :  must  not  our  hearts 
tremble  and  our  knees  quake,  because  our  depravity  is  so  appalling- 
ly deep  and  great,  namely  infinite  and  eternal?  We  must  not  forget 
that  the  miserable  One  whom  the  Jews  beheld  from  the  Pavement, 
is  the  Lord  of  glory,  and  say  yourselves,  is  the  guilt  of  those  for 
whose  sake  the  Lord  of  glory  had  to  undergo  such  shame  and  pain, 
great  or  small  ?  Our  guilt  must  be  infinite,  because  only  the  Infinite 
One  could  atone  for  it ;  it  must  be  eternal,  because  the  Eternal  One 
had  to  be  sacrificed  in  order  to  make  satisfaction  for  it;  it  must  be 
appalling,  because  His  sufferings  are  so  appalling. 

Would  you  attempt  to  shift  the  guilt  from  off  your  shoulders  ? 
Would  you  say  :  I  did  not  cry  out.:  Crucify  Him!  I  did  not  swing 
the  scourge.  Do  what  you  will ;  acknowledge  it,  or  acknowledge  it 
not ;  I  tell  you,  you  are  the  man ;  and  you  must  and  you  will  ac- 
knowledge it,  if  not  here  on  this  earth,  you  will  acknowledge  it 
when  your  soul  will  be  enveloped  in  the  flames  of  torment,  as  John 
writes  Eevelations,  chapter  1st :  "  Every  eye  shall  see  him,  and  they 
also  which  pierced  him  :  and  all  kindreds  of  the  earth  shall  wail 
because  of  him."  We  are  the  people.  Our  sins  caused  His  suffering. 
Our  transgressions  were  entwined  in  the  thongs  of  the  scourge ;  our 
iniquities  were  platted  into  His  crown  and  poisoned  its  thorns.  If 
we  had  not  sinned  the  Son  of  God  would  not  have  needed  to  suffer. 
Let  us  sorrow  over  His  sufferings,  but  let  us  always  say  :  Thine  the 


Good  Friday.  273 

pain,  mine  the  guilt ;  Thiue  the  fetters,  mine  the  crime ;  Thine  the 
shame,  mine  the  blame. 

In  conclusion  permit  me  to  say :  Let  us  sorrow  over  the  suffer- 
ings of  our  Lord  with  rejoicing.  Let  us  sorrow  over  them;  for 
they  were  caused  by  our  sins.  Not  for  Himself,  for  us  did  He  suf- 
fer. Let  us  confess  and  not  deny  that  our  iniquity  is  His  pain, 
anguish,  torment  and  shame.  Let  us  confess  and  not  deny  :  I  am 
that  wicked  servant  who  brought  death  upon  the  Son  of  God  ;  I  am 
that  vessel  full  of  uncleanness  whose  guilt  filled  His  cup  of  bitter- 
ness full  to  the  brim. 

On  the  other  hand,  let  us  not  doubt,  but  believe  what  the 
Lutheran  poet  John  Heermann  says  : 

The  pious  dies  who  walked  so  true  and  faithful, 
The  wicked  lives  who  'gainst  God  sinned  so  dreadful ; 
Guilty  of  death,  man  punishment  is  spared, 
God  is  ensnared. 

And  here  in  this  text  we  have  a  peculiarly  proper  illustration 
of  the  fact  that  Jesus  Christ  bare  the  curse  which  was  pronounced 
on  the  earth  because  of  sin.  Unto  Adam  God  said  :  "Cursed  is  the 
ground  for  thy  sake;  thorns  also  and  thistles  shall  it  bring  forth  to 
thee."  Behold  here  the  Son  of  God  crowned  with  a  crown  of 
thorns.  On  Him  fell  the  curse  with  which  this  earth  was  cursed. 
He  was  made  a  curse  for  us  that  the  blessing  of  Abraham  might 
come  upon  us.  Would  you  escape  the  curse  ?  Hold  to  Him  who 
was  crowned  with  the  curse  of  the  earth,  and  it  will  remove  from 
you,  and  your's  shall  be  a  crown  of  glory. 

This  is  what  our  faith  must  grasp  :  He  emptied  the  cup  of 
wrath,  and  we  are  spared  it.  God  spared  not  His  own  Son,  but 
when  He  had  once  taken  our  punishment  upon  Himself,  the  Father 
made  Him  drink  the  cup  of  bitterness  to  the  very  dregs.  But  hy  Him 
the  cup  has  been  emptied.  Make  this  your  hope,  cling  to  it  that  He 
drank  the  cu.p  for  you,  and  when  you  come  to  die,  you  will  find 
it  empty.     Amen. 


EASTER. 


Text  :  And  when  the  sabbath  was  past,  Mary  Magdalene,  and  Mary 
the  mother  of  James,  and  Salome,  had  bought  sweet  spices,  that  they 
might  come  and  anoint  him.  And  very  early  in  the  morning,  the  first 
day  of  the  week,  they  came  unto  the  sepulchre  at  the  rising  of  the  sun. 
And  they  said  among  themselves.  Who  shall  roll  us  away  the  stone  from 
the  door  of  the  sepulchre  ?  (And  when  they  looked,  they  saw  that  the 
stone  was  rolled  away:)  for  it  was  very  great.  And  entering  into  the  sep- 
ulchre, they  saw  a  young  man  sitting  on  the  right  side,  clothed  in  a  long 
white  garment ;  and  they  were  affrighted.  And  he  said  unto  them,  Be 
not  affrighted :  ye  seek  Jesus  of  Nazareth,  which  was  crucified :  he  is 
risen  ;  he  is  not  here :  behold  the  place  where  they  laid  him.  But  go  your 
way,  tell  his  disciples  and  Peter,  that  he  goeth  before  you  into  Galilee  : 
there  shall  ye  see  him,  as  he  said  unto  you.  And  they  went  out  quickly, 
and  fled  from  the  sepulchre ;  for  they  trembled  and  were  amazed  :  neither 
said  they  any  thing  to  any  man  ;  for  they  were  afraid.     Mark  16,  1-8. 

"  Blessed  be  the  God  and  Father  of  our  Lord  Jesus  Christ, 
which,  according  to  His  abundant  mercy,  hath  begotten  us  again 
unto  a  lively  hope  by  the  resurrection  of  Jesus  Christ  from  the 
dead,  to  an  inheritance  incorruptible,  and  undefiled,  and  that  fadeth 
not  away,  reserved  in  heaven  for  you,"  thus  glories  the  apostle  Peter 
in  the  beginning  of  his  first  epistle.  Fitly  may  we  with  the  apostle 
lift  up  our  hearts  and  voices  in  praise  and  thanksgiving  unto  God 
oh  this  day  in  which  we  remember  the  resurrection  of  our  Lord 
Jesus  Christ  from  the  dead.  Of  all  that  our  Lord  and  Savior  did, 
of  all  that  transpired  from  the  day  of  His  birth  to  the  day  of  His 
ascension  to  heaven,  of  all  His  works.  His  resurrection  from  the 
dead  is  the  most  important  and  the  most  comforting  for  us  poor 
sinners.  Christ's  resurrection  proves  His  victory  over  death  and  all 
the  powers  of  darkness  to  an  evidence,  and  it  brings  to  our  view 
that  inheritance  which  is  incorruptible,  undefiled  and  which  fadeth 
not  away. 

(274) 


Easter.  275' 

Easter  was  the  first  festival  introduced  in  the  Christian  church, 
and  it  is  the  chief  festival  in  the  whole  church-year.  That  the 
primitive  church,  even  at  the  time  of  the  apostles,  regarded  the  re- 
surrectioa  of  Christ  the  most  important  of  all  His  works,  is  evi- 
dent from  the  fact  that  it  chose  and  appointed  the  day  of  His 
resurrection  the  weekly  day  for  public  worship  and  called  it  the 
Lord's  day.  Of  the  great  importance,  or  rather  the  absolute  neces- 
sity of  Christ's  resurrection  for  the  perfection  of  our  redemption 
and  salvation,  St.  Paul  treats  in  the  15th  chapter  of  1.  Corinthian^, 
where  he  distinctly  declares:  "  If  Christ  be  not  risen,  then  is  our 
preaching  vain,  and  your  faith  is  also  vain  ;  ye  are  yet  in  your  sins. 
Then  they  also  which  are  fallen  asleep  in  Christ  are  perished."  On 
the  resurrection  of  Christ  from  the  dead  depends  all  our  faith,  hope 
and  salvation.  If  He  had  not  risen  again  no  one  could  have  any 
certain  assurance  of  eternal  life.  When  He  said  on  the  cross:  "Jt 
is  finished,"  the  work  of  atonement  was,  indeed,  finished  ;  He  had 
done  what  the  law  required.  He  had  suffered  what  divine  justice  de- 
manded ;  but  without  His  resurrection  we  would  have  no  declaration 
on  the  part  of  the  Father  that  His  work  is  accepted  in  heaven* 
Then  we  could  only  conclude  that  His  work  was  rejected  in  heaven, 
because  He  was  left  in  the  power  of  death.  Then  we  could,  in  fact, 
hope  in  Him  only  in  this  life  and  in  death  there  would  not  be  a  rjiy 
of  hope  for  us.  Then  no  one  could  cheerfully  close  his  eyes  in 
death  commending  his  soul  into  the  hands  of  Jesus  and  saying  :  My 
Redeemer  lives  and  I  shall  live  with  Him.  Then  no  one  could  hope 
for  life  in  Christ,  because  a  dead  tree  can  not  bring  forth  the  fruit 
of  life. 

But  Christ  is  risen  from  the  dead  and,  therefore,  faith  in  Him 
is  the  victory  which  overcometh  the  world,  the  light  which  guides 
through  the  valley  of  the  shadow  of  death.  "  Begotten  again  unto 
a  lively  hope  by  the  resurrection  of  Jesus  Christ  from  the  dead"  we 
can  boast  with  Paul  against  the  last  enen»y  saying  :  "  0  death, 
where  is  thy  sting  ?     O  grave,  where  is  thy  victory  ?" 

Rightly  to  understand  the  meaning  of  Christ's  resurrection  is 
of  vital  necessity ;  yea,  it  is  the  key  to  the  right  understanding  of 
His  whole  work  upon  earth.     Permit  me,  therefore,  to-day  to  choose 


376  Easter. 

only  the  central  words  of  this  G-ospel  and  to  speak  on   the   message 
of  the  angel : 

He  is  Risen. 

I  would  set  forth  : 

I.     What  His  resurrection  proves;  and 
It.     How  we  should  appropriate  it  unto  ourselves. 

I. 

The  history  of  those  women  going  to  the  sepulchre  early  in  the 
morning  of  the  day  after  the  Sabbath  and  the  appearance  of  the  angel 
unto  them  is  well  known  to  you,  and  I  hope  for  your  indulgence  in 
not  tarrying  to  repeat  it.  If  we  understand  the  main  point  the 
history  will  explain  itself.  As  I  said  formerly  concerning  Christ's 
suffering,  that  it  is  not  enough  if  we  only  know  the  history,  we 
must  also  know  the  end  and  object  of  His  suffering,  the  same  must 
be  said  with  regard  to  His  resurrection  ;,it  is  not  enough  to  know 
how  it  occurred,  the  main  point  is  that  we  know  what  it  means, 
what  it  signifies,  what  it  proves,  otherwise  we  can  derive  no  benefit 
from  it. 

Now  if  we  would  thoroughly  understand  the  meaning  of  Christ's 
resurrection  we  must  above  all  things  keep  in  mind  that  He  was 
raised  from  the  dead  as  the  "  Son  of  man,"  the  representative  and 
substitute  of  all  men  ;  that  He  rose  again  not  for  His  sake,  but  for 
our  sake.  Had  He  arisen  for  His  sake  He  might  have  done  so  with- 
out making  it  public,  without  communicating  it  to  men.  This  is 
the  point  from  which  we  must  set  out,  the  foundation  on  which  we 
must  build  our  faith  concerning  the  resurrection  of  Christ ;  for  if 
we  do  not  believe  that  He  arose  from  the  dead  for  our  sake  and  for 
our  benefit  we  could  have  "neither  part  nor  lot  "  in  His  resurrec- 
tion. But  to  this  end  was  He  born  and  for  this  cause  came  He  into 
the  world,  to  be  the  representative  and  substitute  of  the  whole 
human  family  and  what  He  did  in  the  days  of  His  flesh  He  did  for 
us,  in  our  stead,  and  therefore,  He  also  arose  from  the  dead  for  our 
sake,  as  our  substitute  and  representative.  Paul  establishes  this 
with  plain  words  when  writing  to  the  Corinthians  :    "  He  died   for 


Easter.  377 

all,  that  they  which  live  should  not  henceforth  live  nnto  themselves, 
but  unto  Him  which  died  for  them,  and  rose  again."  As  Christ  in 
His  suffering  and  death  was  the  representative  and  substitute  of  all 
men ;  for  He  suffered  and  died  in  the  sins  of  the  worUl ;  so  also  in 
His  resurrection.  Let  me  attempt  to  illustrate  by  an  example, 
what  this  means,  reminding  however  that  comparisons  do  not  com- 
pare in  all  respects. 

When  peace  was  concluded  between  France  and  Germany  after 
the  late  Franco- Prussian  war,  it  was  stipulated  that  France  must 
pay  so  many  millions  war  indemnity,  and  to  secure  the  payment  of 
this  money  Germany  left  an  army  stationed  in  France.  After  some 
time  Germany  recalled  that  army.  What  did  the  homeward  march 
of  these  troops  prove  ?  Why  it  certainly  proved  that  France  had 
paid  the  stipulated  sum  of  money  and  had  paid  it  in  full,  other- 
wise Germany  would  have  left  its  troops  on  French  soil  and  would 
not  have  called  them  home.  Similar  with  the  resurrection  of  Christ. 
All  the  world  was  indebted  to  God  and  so  long  under  the  curse  of 
God  until  its  debt  would  be  paid  ;  and  as  the  world  was  bankrupt 
and  had  not  wherewithal  to  pay  even  the  first  fartbtug,  it  must 
have  remained  under  the  curse  of  God  forever.  But  in  the  eternal 
council  of  the  Holy  Trinity  the  Son  became  security  for  the  debt  of 
the  world  promising  its  payment,  and  this  gracious  counsel  of  God 
■  was  graciously  revealed  to  man  on  the  selfsame  day  in  which  he  had 
fallen  into  debt  towards  God,  when  a  coming  Deliverer  was  prom- 
ised to  Adam.  Now  the  Father  demanding  payment  and  the  world 
not  being  able  to  pay,  the  Son  having  once  become  surety  foi-  the 
world,  came  into  the  world  as  its  substitute  to  pay  the  debt.  He 
came  to  pay  what  He  had  not  robbed,  but  He  assumed  the  debt 
of  the  Avorld,  regarded  aad  bare  it  as  His  own,  as  He  declares  in  the 
40th  Psalm  saying :  "  Mine  iniquities  have  taken  hold  upon  me,  so 
that  I  am  not  able  to  look  up ;  they  are  more  than  the  hairs  of  my 
head  :  therefore  my  heart  faileth  me."  He  calls  the  debt,  which 
He  had  assumed  to  pay.  His  OAvn  ;  for  it  is  the  iniquity  of  the  world 
of  which  He  says  :  "Mine  iniquities  have  taken  hold  upon  me;"  and 
this  His  complaint  at  the  same  time  shows  how  the  Father  exacted 
payment  from  Him,  namely  so  that  His  heart  failed  Him,  although 


278  Easter. 

He  was  the  almighty  God.  The  strictness  of  diviue  justice  de- 
manded of  Hitu  the  hist  farthing.  He  was  stricken,  smitten  of 
Cod  and  afliicted,  and  finally  cast  into  the  bonds  of  death;  but, 
although  it  cost  Him  His  lifeblood,  He  did  pay  farthing  for  farth- 
ing, and  could  at  last  bowing  His  head  say :  "It  is  finished." 

But  now  if  the  Father  had  left  our  bondsman  in  the  prison  of 
"the  grave  whither  our  debt  had  brought  Him,  how  could  we  then 
Is  now,  what  proof  would  we  then  have  that  our  debt  is  really  and 
fully  jiaid?  In  that  case  we  would  have  no  proof,  we  could  sLow 
no  receipt  for  the  [)aynient  of  our  debt.  We  would  be  left  in  doubt  > 
3'ea  we  would  be  obliged  to  think  the  debt  not  paid,  or  at  least  not 
yet  paid  in  full,  because  our  substitute  would  yet  be  held  in  durance. 
]f  Christ  were  yet  in  the  grave  we  could  nevermore  believe  that  we 
are  accounted  free  from  all  debt  before  God.  But  He  is  no  more 
in  the  grave.  When  those  three  women  came  to  the  sepulchre  they 
found  it  em[)ty,  and  a  heavenly  messenger  proclaimed  to  them  :  '^  He 
is  risen."  That  heavenly  messenger  could  not  have  been  there, 
neither  could  He  have  spoken  to  the  women,  if  he  had  not  been  sent 
by  the  Father.  His  words  were  the  message  of  God  the  Father  to 
the  world.  Even  this  alone  would  be  sufficient  and  conclusive 
proof  that  God  the  Father  had  accepted  the  ransom  of  the  Son  as 
])ayment  in  full  for  the  world's  debt.  But  besides  this  the  Scrip- 
tnres  in  many  {)laces  declare  that  God  raised  up  Christ  from  the' 
dead;  yea,  this  is  ascribed  p;irticularly  to  the  Father,  the  first  per- 
son of  the  Godhead.  Thus  Peter  says  speaking  of  Christ :  "  Whom 
<iod  hath  raised  up,  having  loosed  the  pains  of  death;"  and  again 
he  say« :  "  V^e  killed  the  Prince  of  life,  whom  God  hath  raised  from 
the  dead  ;  whereof  we  are  witnesses."  Still  more  distinctly  does 
I'aul  write:  "  Like  as  Christ  was  raised  up  from  the  dead  by  the 
glory  of  the  Father,  even  so  we  also  should  walk  in  newness  of  life." 
>ot  only  of  the  Godhead  in  general,  but  of  God  the  Father  in  par- 
ticular is  it  said  that  He  raised  up  Jesus  from  the  dead.  Now  what 
does  God  declare  by  this  act  of  recalling  our  security  man  from  the 
bonds  of  death  into  which  our  debt  had  brought  Him?  Why,  He 
declares  that  the  debt  is  paid,  and  He  most  emphatically  declares 
by  this  act  that  the  debt  of  the  world  is  paid   in    full ;    for   if  one 


Easter.  279 

single  farthing  had  remained  unpaid  the  just  God  according  to  Hia 
strict  justice  would  not  have  dismissed  Christ  from  the  debt-prison 
of  death. 

So  in  the  resurrection  of  Christ  we  have  the  plain  and  unmis- 
takable declaration  of  God  the  Father  Himself, — for  He  it  was  that 
raised  up  Christ  from  the  dead — ,  that  the  debt  of  the  world  is 
paid,  paid  in  full ;  that  there  is  not  a  single  person  on  earth  whose 
sins  are  not  atoned  for ;  that  there  is  not  a  single  sin  for  which  not 
a  full  ransom  has  been  given.  By  raising  up  Christ  from  the  dead 
God  the  Father  declared  that  He  has  no  more  any  charges  against 
the  world,  that  its  debt  is  cancelled,  that  He  has  received  that 
which  was  due  Him.  So  we  are  to  look  upon  the  resurrection  of 
Christ  as  the  receipt  for  the  payment  of  our  debt  signed  and  sealed 
by  the  Father,  as  the  declaration  of  our  Creditor  Himself  that  He 
has  received  payment  and  is  satisfied.  By  raising  up  Christ  from 
the  dead  God  the  Father,  as  it  were,  proclaims  to  all  the  world: 
Give  ear  and  hear,  ye  dwellers  on  the  earth !  Ye  owed  me  ten 
thousand  talents,  and  because  ye  were  not  able  to  pay  I  made  your 
bondsman.  Mine  only  begotten  Son,  pay  in  your  stead.  See,  now, 
how  gloriously  I  bring  Him  forth  from  the  tomb,  and  know  there- 
by that  He  has  paid  the  debt,  and  that  ye  owe  Me  nothing.  That 
is  the  Easter  message,  the  resurrection  of  Christ  is  the  receipt  of 
the  Father  that  He  has  received  payment  to  His  satisfaction. 

That  this  is  the  meaning  of  Christ's  resurrection  is  certainly 
very  clear,  and  Scripture  testifies  to  it  in  plain  words.  Thus  the 
prophet  Isaiah  in  the  53d  chapter  says  :  "  The  Lord  hath  laid  on 
him  the  iniquity  of  us  all."  It  was  God  who  laid  on  or-  recjjoned 
to  Him  the  sins  of  all.  Again  the  prophet  says  :  "  It  pleased  the 
Lord  to  bruise  him ;  he  hath  put  him  to  grief,"  So  it  was  God 
who  punished  in  Christ  the  sins  which  He  had  laid  on  Him ;  for 
"  he  was  wounded  for  our  transgressions,  he  was  bruised  for  our 
iniquities;  the  chastisement  of  our  peace  was  upon  him  :  and  with 
his  stripes  we  are  healed."  Behold,  God  laid  on  Christ  and  pun- 
ished in  Him  the  sins  of  man  in  order  that  man  might  have  peace, 
and  now  that  God  raises  Him  up  so  gloriously  from  the  dead  what 
does,  what  can  it  mean  other  than  that  the   punishment   of   sin   is 


280  Eader. 

ended,  that  by  God  there  is  no  more  any  punishment  held  in  re- 
serve for  man.  By  this  act  God  declared  that  He  is  at  peace  with 
man,  wherefore  Paul  says:  "Christ  was  delivered  for  our  offenses,^ 
and  was  raised  again  for  our  justification."  In  the  resurrection  of 
Christ  we  and  all  men  are  declared  free,  free  from  sin,  its  curse  and 
its  punishment. 

The  ban  is  broken,  we  are  free  ! 

Our  help  is  ever,  Lord,  in  Thee, 

The  Victor  over  Satan. 

A  beautiful  illustration  of  this  the  Lord  gave  when  after  His 
resurrection  He  spake  of  the  disciples  as  His  brethren,  saying  to 
Mary  Magdalene  :  "  Go  to  my  brethren  and  say  unto  them,  I  asceud 
unto  my  Father,  and  your  Father;  and  to  my  God  and  your  God." 
Why  is  it  that  He  now  pronounces  them  His  brethren  and  calls  His 
Father  their  Father,  and  His  God  their  God  ?  He  does  so  because 
by  His  resurrection  it  is  made  manifest  that  sin,  that  which  separa- 
ted God  and  man,  is  removed.  For  this  His  resurrection  is  undeni- 
able and  unmistakable  proof.  In  the  resurrection  of  Christ  we  are 
declared  free  from  sin,  guilt  and  wrath,  in  it  we  are  pronounced 
sons  and  daughters  of  God. 

II. 

I  have  attempted  to  say  a  little  of  what  the  words  mean  :  "  He 
is  rise?i."  I  know  it  is  only  stammering  and  not  speaking.  To 
portray  it  fully  and  worthily  is  beyond  my  ability.  Allow  me  a 
few  words  only  on  appropriating  the  fruit  of  Christ's  resurrection 
unto  ourselves,  on  reaping  the  benefits  thereof.  What  great  thing 
must  we  do  to  bring  the  fruits  of  His  rising  again  from  the  dead 
into  our  possession  ?  What  can  we  do?  Nothing.  What  I  have 
told  you  is  historic  fact  which  transpired  eighteen  and  one-half 
centuries  ago.  How  can  historical  facts  be  appropriated  ?  Only 
and  alone  by  believing  them,  by  receiving  them  as  facts.  There  i& 
no  other  way;  and  though  we  would  cut  ourselves  with  knives  and 
burn  our  bodies,  that  could  not  change  history.  That  God  raised 
up  Christ  from  the  dead  and  thereby  declared  that  the  guilt  of  man 
is  atoned  for  and,  hence,  that  the  punishment  of  sin,  having  once 
been  suffered,  shall  be  inflicted  no   more,    that   is   a   finished   fact 


Easter.  281 

which  no  works  or  doings  df  ours  can  alter.  We  are  to  believe  it,, 
we  are  to  depend  upon  it;  this  is  to  be  our  trust,  our  hope,  our 
confidence  that  in  Christ  Jesus  we  are  free  from  sin  and  it  shall  be 
reckoned  unto  us  no  more  to  all  eternity.  When  a  king  proclaims 
amnesty  to  rebellious  subjects  what  else  have  they  to  do  to  possess 
the  advantages  of  that  amnesty  than  to  believe  it. 

Ah  yes !  to  believe  it,  that  is  the  difficulty  with  men.  Eeason 
has  so  many  objections  to  offer.  It  will  ask  :  How  is  sin  removed  ? 
Is  it  not  yet  in  the  world  ?  How  can  God  be  reconciled  to  the 
world  ?  Are  not  the  majority  of  men  still  under  judgment  and 
sink  down  to  perdition  ?  True,  sin  is  yet  in  the  world,  but  by 
raising  up  Christ  God  did  not  declare  that  sin  should  be  banished 
from  the  earth,  He  declared  that  it  is  atoned  for.  Many  still  go 
down  to  destruction,  but  that  is  no  proof  that  God  did  not  pro- 
claim, a  general  amnesty  to  all,  it  is  only  a  proof  that  these  despise 
the  amnesty  and  "bring  upon  themselves  swift  destruction," 
but  those  who  do  accept  it  are  the  heirs  of  God,  and  joint  heirs 
with  Christ. 

Do,  therefore,  not  stop  long  to  ask:  What  must  we,  we  on  our 
part  do  to  be  justified  from  sin  ?  I  tell  you,  that  Jesus  Christ  did 
die  in  your  sins  to  make  .itonemeut  for  them,  and  God  raised  Him 
up  again  and  by  this  act  declared  that  He  did  make  atonement  for 
your  sins  and,  hence,  that  your  sins  shall  no  more  be  accounted 
unto  you,  but  that  you  shall  go  free.  I  am  to-day  not  preaching  to 
you  the  law  of  Moses,  but  the  Gospel  of  Jesus  Christ,  and  I  have 
nothing  to  ask  of  you,  neither  works,  nor  sacrifices.  All  works 
necessary  to  be  done  Christ  has  done  long  ago,  and  by  raising  Him 
again  God  the  Father  declared  and  testified  that  He  has  accepted 
the  work  of  our  substitute.  It  is  all  finished.  There  is  a  highway 
to  heaven  ;  a  plain  way,  a  safe  way,  a  way  free  to  every  child  of 
Adam,  a  way  on  which  no  toll  is  asked.  Jesus  Christ  is  the  way. 
For  this  the  empty  sepulchre  in  Joseph's  garden  is  evidence;  for 
He  that  had  lain  there  is  raised  again  for  our  justification  and  He, 
now  sitting  on  the  throne  of  the  Father,  declares;  "  I  am  Alpha 
and  Omega,  the  beginning  and  the  end.  I  will  give  unto  Him 
that  is  athirst  of  the  fountain  of  the  water  of  life  freely."     Amen. 


KASTER. 


II.  Sebmon. 


Text  :  And  as  they  thus  spake,  Jesus  himself  stood  in  the  midst  of 
them,  and  saith  unto  them,  Peace  be  unto  you.  But  they  were  terrified 
and  affrighted,  and  supposed  that  they  had  seen  a  spirit.  And  he  said  unto 
them.  Why  are  ye  troubled  ?  and  why  do  thoughts  arise  in  your  hearts  ? 
Behold  my  hands  and  my  feet,  that  it  is  I  myself:  handle  me,  and  see ;  for 
a  spirit  hath  not  flesh  and  bones,  as  ye  see  me  have.  And  when  he  had 
thus  spoken,  he  shewed  them  his  hands  and  his  feet.  And  while  they  yet 
believed  not  for  joy,  and  wondered,  he  said  unto  them.  Have  ye  here  any 
meat  ?  And  they  gave  him  a  piece  of  a  broiled  fish,  and  of  a  honeycomb. 
And  he  took  it,  and  did  eat  before  them.  And  he  said  unto  them,  These 
are  the  words  which  I  spake  unto  you,  while  I  was  yet  with  you,  that  all 
things  must  be  fulfilled  which  were  written  in  the  law  of  Moses,  and  in 
the  prophets,  and  in  the  psalms,  concerning  me.  Then  opened  he  their 
understanding,  that  they  might  understand  the  scriptures,  and  said  unto 
them,  Thus  it  is  written,  and  thus  it  behooved  Christ  to  suffer,  and  to  rise 
from  the  dead  the  third  day  :  and  that  repentance  and  remission  of  sins 
should  be  preached  in  his  name  among  all  nations,  beginning  at  Jerusalem. 
Luke  24,  36-47. 

"The  Lord  is  risen;"  "He  is  risen  indeed,"  this  was  the  word 
which  went  from  mouth  to  mouth  in  Jerusalem  on  the  morning  of 
the  third  day  after  the  crucifixion  of  Jesus  Christ,  and  wherever 
this  word  went  it  created  wonder  and  astonishment.  Those  days 
had  been  days  full  of  the  most  marvelous  events,  Jesus,  the 
proj)het  of  Nazareth,  who  had  raised  up  Lazarus  from  the  dead, 
had  been  going  in  and  out  and  vast  multitudes  gathered  in  the 
temple  to  hear  Him.  But  the  elders,  the  chief  priests  and  the  Phari- 
sees hated  Him,  because  He  preached  repentance,  and  because  so 
many  followed  Him.  Suddenly  Jesus  was  apprehended  in  the  dark- 
ness of  the  night  and  was  brought  before  the  high  council,  and  the 
next  morning  the  news  spread  over  the  city  that  He  was  sentenced 

(283) 


Easter.  283 

to  death  for  blasphemy,  because  He  had  confessed  Himself  the  Son 
of  God.  Now  His  friends  were  intimidated  and  His  enemies  became 
extremely  bold.  In  the  early  moruing  He  was  conducted  through 
the  streets  by  a  noisy  multitude  and  by  clamors  and  threats  they 
prevailed  on  the  Roman  governor  to  sentence  Jesus  to  the  shameful 
death  of  crucifixion.  At  noon  a.  darkness  set  in  the  like  of 
which  had  never  been  known  in  the  annals  of  man  and  at  the  end 
of  the  darkness  aii  earthquake  occurred  which  shook  the  city,  rent 
the  rock?,  and  laid  open  the  tombs  of  many  of  the  sleeping  saints. 
When  these  disturbances  of  nature  were  over  the  day  ended  like 
other  days,  and  the  body  of  Jesns  was  gently  laid  in  the  sepulchre. 

On  the  following  day  also  a  strange  and  unusual  scene  was 
witnessed.  The  chief  of  the  priests  and  Pharisees  were  seen  going 
to  Pilate  and  then  out  to  Joseph's  garden  to  seal  the  sepulchre  and 
to  set  a  watch.  Must  not  many  have  wondered  greatly,  seeing  those 
holy  men  break  the  Sabbath  so  flagrantly? 

But  the  most  wonderful  of  all  was  yet  to  come.  Early  the 
next  morning  when  the  light  began  to  shine  from  the  east  'another 
great  earthquake  occurred.  The  rock  rolled  from  the  door  of  the 
sepulchre  and  an  angel  whose  countenance  shone  like  lightning 
and  whose  raiment  was  white  as  snow  sat  upon  it.  At  the  sight  of 
the  angel  the  keepers  fainted  from  fear,  and  when  they  recovered 
again  they  fled  to  the  city  and  were  seen  entering  the  palace  of  the 
high  priest.  Soon  they  came  out  again  and  went  to  their  barracks, 
and  when  asked  about  their  night's  watch  they  said.  His  disciples 
had  come  and  had  stolen  the  body  of  Jesus  in  the  night  while  they 
slept.  A  fine  story  indeed  for  Roman  soldiers  to  tell  on  themselves 
that  they  had  slept  at  their  post  of  duty !  Did  they  not  know  if 
this  story  would  reach  the  ears  of  the  governor  it  might  cost  them 
their  heads?  They  knew  it  well,  but  their  well  filled  pockets  be- 
trayed a  secret. 

In  the  mean  time  women  came  to  the  disciples  bringing  the 
news  :  "  He  is  risen,"  but  they  found  no  faith.  Yet  Peter  and  John 
ran  to  the  sepulchre  and  found  it  empty,  and  the  report  was  repeated 
over  and  again,  until  it  could  no  more  be  discredited.  What  does 
it  mean  that  Jesus  Christ  is  risen  from  the  dead  ?     When   the   dis- 


284  Easter. 

ciples  were  obliged  to  believe  it  by  the  testimony  of  their  own  senses 
they  did  at  first  yet  not  understand  the  meaning  of  it,  until  the 
Lord  Himself  opened  their  understanding.  In  a  wonderfully  short 
summary  does  St.  Paul  comprise  the  whole  meaning,  when  he  writes  : 
"  Christ  was  delivered  for  our  offences,  and  was  raised  again  for  our 
justification."  The  same  who  died  to  make  atonement  for  sin  is 
risen  again  bringing  righteousness,  life  and  immortality  out  of  the 
grave,  not  for  Himself,  but  for  us  and  for  all  that  believe  in  His 
name.     To  kindle  in  our  hearts  the  right  Easter  joy  let  us  consider  : 

The  Resurrection  of  Christ  the  Immutable  Foundation 
OF  OUR  Faith  and  Salvation. 

Let  me  speak : 

I.     Of  the  certainty  of  His  resurrection  ;  and 
II.     Of  the  certainty  of  our  salvation. 

I. 

Never  were  the  disciples  slower  to  believe  than  when  the  mes- 
sage of  the  Lord's  resurrection  came  to  them.  They  ought  indeed 
to  have  been  prepared  for  this  message,  because  the  Lord  had  told 
them,  the  third  day  He  would  rise  again,  but  tbey  had  not  under- 
stood Him.  They  perhaps  thought,  that  His  words  must  not  be 
taken  in  a  literal  meaning  and  m  the  news  brought  by  those  women 
was  a  surprise  to  them.  Yet  on  that  first  day  the  Lord  appeared  so 
often,  at  so  many  places  and  to  so  many  different  persons  that  they 
began  to  be  convinced,  it  must  be  so,  and  in  the  evening  they  greet- 
ed those  disciples  returning  from  Emmaus  with  the  words  :  "  The 
Lord  is  risen  indeed,  and  hath  appeared  to  Simon."  Nevertheless 
faith  and  unbelief  were  yet  struggling  within  them,  and  when  Jesus, 
while  the  doors  were  locked,  suddenly  stood  among  them  and  said : 
"  Peace  be  unto  you"  "  they  luere  terrified  and  affrighted,  and  sup- 
posed that  they  had  seen  a  spirit." 

That  such  thoughts  came  to  the  minds  of  the  disciples  is  not 
surprising;  for  Jesus  now  acted  and  behaved  very  differently  than 
He  did  formerly.  They  were  accustomed  to  see  Him  walk  and  be- 
have like  other  men,  but  now  He  appeared  and  disappeared,  He  was 


Easter.  285 

seen  now  at  one,  then  at  another  place,  and  at  last  He  even  came  to 
them  through  locked  doors.  Could  this  be  their  Master  who  had 
been  bonnd  with  bonds  and  was  transfixed  to  the  cross  ?  He  had 
entered  on  a  very  different  state,  qnite  another  mode  of  existence, 
and  this  He  distinctly  told  the  disciples  saying  :  "  These  are  the 
words  which  I  spahe  unto  you,  while  I  was  yet  with  you.''  He  was 
now  with  them  and  was  speaking  to  them,  but  He  was  no  more 
with  them  after  the  manner  of  man  with  man.  He  was  now  in  a 
glorified  state  and  His  body  had  obtained  very  different  qualities 
than  it  had  before.  No  man  can  undertake  to  say  that  Jesus  only 
appeared  to  be  dead  and  on  the  morning  of  the  third  day  He  revived 
again.  In  that  case  He  would  have  returned  into  this  earthly  and 
physical  life,  but  He  arose  from  the  sepulchre  to  enter  another 
and   an  altogether  different  life. 

To  convince  the  disciples  that  they  were  not  seeing  the  appari- 
tion of  a  ghost  the  Lord  showed  them  His  hands  and  His  feet  and 
said  :  "  Why  are  ye  troubled  f  and  why  do  thoughts  arise  in  your 
hearts  f  Behold  my  hands  a7id  my  feet,  that  it  is  I  myself :  handle 
me,  and  see  j  for  a  spirit  hath  not  flesh  and  bodies,  as  ye  see  me  have." 
They  saw  the  nailprints  in  His  hands  and  feet,  and  the  scar  in  His 
side  which  the  spear  had  penetrated.  They  handled  Him  and  found 
Him  composed  of  solid  substance,  flesh  and  bone.  This  could  not 
be  a  spirit ;  for  a  spirit  can  assume  the  semblance  of  a  body,  but 
never  a  true  and  real  body.  And  yet  further  to  convince  the  dis- 
ciples He  asked  them  :  "Have  ye  here  any  meat  ?  "  and  He  ate  before 
them.  ,They  could  doubt  no  longer.  This  was  not  a  spirit,  it  was 
a  man.  It  was  the  same  man  who  had  been  their  teacher  for  three 
years,  who  was  crucified  and  was  laid  in  the  tomb.  He  was  alive 
again  ;  He  walked.  He  ate,  He  spake.  Here  was  a  dead  man  re- 
turned into  life  again,  yet  not  into  this  earthly  life.  He  had  en- 
tered into  another  life,  another  mode  of  existence.  He  had  the 
same  body  composed  of  the  same  flesh  and  bones,  but  it  had  ob- 
tained very  different  qualities.  With  His  glorified  body.  He  appeared 
and  vanished;  with  it  He  passed  through  locked  doors;  with  it  He 
went  through  solid  walls  as  through  thin  air.  What  could  hinder 
Him  from  being  in  His  supper  with  His  body   and    blood  ?      Why 


286  Easter. 

should  we  doubt  His  being  invisibly  with  us  every  day  according 
to  His  promise  :  "  Lo,  I  am  with  you  alway,  even  unto  the  end  of 
the  world."  Be  a  John  and  not  a  Thomas  ;  be  believing  and  not 
unbelieving. 

When  Jesus  had  proved  His  identity  to  the  disciples  He  pro- 
ceeded to  create  divine  certainty  of  His  resurrection  in  them.     But 
divine  certainty  is  not  obtained  by  the  observations    of   the   senses. 
The  faith  or  conviction  which  is  obtained  by  sight   and   feeling   is 
only  human  certainty,  and  it  is  not  infallible.      If   the   Lord    had 
done  nothing  more  than  to  convince  the  disciples  of  His  identity  by 
their  sight  and  feeling,  then  they  might  thereafter  very  easily  have 
fallen  into  doubt,  thinking  their  senses  might  have  deceived  them. 
Therefore  to  create  in'  their  hearts   divine  and   infallible  certainty 
which  can  in  no  way  deceive  Jesus  led  the  disciples  back  to  the  Scrip- 
tures and  said  :  ^^  These  are  the  words  lohich  I spaJce  unto  you,  while  I 
was  yet  with  you,  that  all  things  must  he  fulfilled  which  loere  written  in 
the  law  of  Moses,  and  in  the  pivphets,  and  in  the  psalms,   concerning 
me."     He  reminded  them  of  the  prophecies  concerning   His    suffer- 
ing and  resurrection,  that  His  hands  and  His  feet  would  be  digged 
through,  that  His  garments  would  be  parted  and  lots  would  be  cast 
over  His  vesture,  that  He  would  be  cut  off  out  of  the  land   of   the 
living;  but  that  the  Lord  would  not    suffer  His  Holy    One   to   see 
corruption,  and  that  He  would   be   taken  from   prison    and    from 
judgment.     From  the  Scriptures  Jesus  showed   the   disciples   that 
He  was  to  suffer  and  die  to  make  atonement  for  sin,  and  was  to  rise 
again ;  for  He  said  :  "  Thus  it  is  written,  and  thus  it  behooved  Christ 
to  suffer,  and  to  rise  from  the  dead  the  third  day."     After  Christ  had 
been  put  to  death  and  buried  according  to   the   Scriptures   it   was 
self-evident  that  He  must  also  rise  again  according  to  the  Scriptures. 
So  it  was  written  and  so  it  had  to  be,  because  the  Scriptures  cannot 
be  broken.     The  disciples  ought  to  have  known  this  and   ought  to 
haye  been  looking  for  His  resurrection,  but  their   eyes   were  held, 
until  the  Lord  "  ope?ied  their  understanding,  that  they  might  under- 
stand the  Scriptures."     Now  the  disciples  did  no  more  believe  only 
because  they  saw  Him  with  their  eyes  and  touched  Him  with  their 
hands,  but  because  it  was  written.     Now  their  faith  stood   upon    a 


Easter.  287 

rock  which  could  not  give  way ;  for  the  Word  which  had  proceeded 
from  the  mouth  of  the  Lord  could  not  fail. 

Study  the  Scriptures.  They  bear  their  own  testimony  of  them- 
selves, and  their  testimony  is  sufficient  unto  us.  Yet  in  studying 
the  Scriptures  we  should  also  not  forget,  that  the  resurrection  of 
Jesus  Christ  is  such  a  fact  of  history  which  affords  ample  facilities 
for  the  most  critical  investigation.  It  did  not  take  place  in  a  re- 
mote quarter  of  the  globe,  but  at  Jerusalem,  one  of  the  most  re- 
nowned cities  of  antiquity  and  situated  almost  in  the  very  centre  of 
the  civilized  world.  Neither  were  the  things  which  occurred  in 
those  days  done  in  secret  and  obscurity.  The  trial  of  Jesus  was  as 
public  as  it  possibly  could  be.  It  occurred  just  at  Easter,  when 
the  city  was  crowded  with  people  from  all  parts  of  the  known 
world  and  His  crucifixion  took  place  right  at  one  of  the  main 
thoroughfares  of  a  most  populous  country.  After  Hib  resurrection 
He  indeed  appeared  only  to  His  disciples,  but  every  body  at  Jeru- 
salem knew  it  to  be  a  fact.  The  high  priests  feared  that  He  would 
rise  again,  or  they  would  not  have  set  a  watch.  The  guards  were 
witnesses  of  what  had  transpired,  and  though  they  said  that  the 
body  had  been  stolen  by  the  disciples,  yet  neither  they  nor  the 
chief  priests  made  a  move  to  recover  it.  If  a  corpse  would  be 
stolen  from  our  cemetery  and  we  would  know  who  committed  the 
theft,  would  we  not  at  once  employ  the  officers  of  the  law  to  have 
those  thieves  arrested  and  to  compel  them  to  return  the  corpse? 
The  disciples  were  defenceless  men.  Why  then  did  those  Roman 
soldiers  who  said  the  disciples  had  stolen  the  body  of  Jesus,  not 
force  them  to  surrender  it  again  ?  0  !  the  body  of  Jesus,  composed 
of  flesh  and  bone,  was  indeed  with  the  disciples  that  evening,  but 
not  because  they  had  carried  Him  away. 

Neither  did  the  resurrection  of  Jesus  Christ  take  place  in  an 
obscure  age  when  ignorance  and  superstition  ruled.  Excepting  our 
own  that  was  the  most  enlightened  age  which  the  world  has  known 
since  the  days  of  Noah.  About  that  time  the  civilization  of  antiqui- 
ty was  at  its  height.  Books  were  plenty  and  learning  was  wide- 
spread. In  short,  the  resurrection  of  Jesus  Christ  occured  at  such  a 
place,  at  such  a  time  and  in  such  a  manner  that  there  is  no  possibility 


288  Easter. 

of  denying  it.  The  more  men  have  attempted  to  disprove  it,  the  more 
has  the  evidence  for  it  been  strengthened.  It  is  an  immutable  fact : 
The  Lord  is  risen ;  He  is  risen  indeed. 

What  is  the  fruit  of  Christ's  resurrection  ?  It  demonstrates 
that  there  is  a  state  of  bliss  for  man  to  enter  after  death. 

II. 

From  Christ's  resurrection  we  derive  this  positive  knowledge 
that  there  is  another  life  after  this  earthly  life,  another  mode  of 
existence,  into  which  not  only  the  soul,  as  a  spirit,  will  enter,  the 
body  of  man  Avill  rise  again  and  will  also  enter  into  that  other  mode 
of  existence.  As  Christ  had  the  same  body,  so  we  also  shall  have 
the  same  bodies,  but  they  Avill  have  other  qualities.  Of  this  St.  Paul 
writes  to  the  Corinthians:  "  It  is  sown  in  corruption,  it  is  raised  in 
incorruption  :  it  is  sown  in  dishonor,  it  is  raised  in  glory ;  it  is 
sown  in  weakness,  it  is  raised  in  power  :  it  is  sown  a  natural  body, 
it  is  raised  a  spiritual  body."  Here  the  body  must  have  a  solid 
siibstratum  on  which  to  rest  its  weight,  but  in  the  resurrection  the 
saints  of  God  "shall  be  caught  up  in  the  clouds,  to  meet  the  Lord 
in  the  air."  To  the  Philippians  the  same  apostle  writes:  "Jesus 
Christ  shall  change  our  vile  body,  that  it  may  be  fashioned  like 
unto  his  glorious  body."  This  body  must  decay,  but  it  will  rise 
again  and  will  be  so  changed  as  to  be  fitted  for  that^  other  mode  of 
existence,  the  life  in  the  new  heaven  and  the  new  earth. 

In  that  other  mode  of  existence  there  are  two  conditions  :  a 
condition  of  happiness  and  a  condition  of  misery.  When  man  lent 
his  ear  to  the  voice  of  the  Old  Serpent  and  sinned  against  God  he 
was  sentenced  to  die  and  to  enter  that  state  of  misery,  but  for  this 
purpose  did  Jesus  Christ  come  into  the  world  that  He  might  open 
a  way  for  man  to  enter  that  state  of  happiness,  and  He  accomplished 
His  mission ;  for  He  Himself  arose  from  the  dead  and  entered  that 
glorious  state.  And  He  entered  into  glory  not  actually  for  His 
sake,  but  rather  to  open  the  way  for  us  that  we  too  might  enter 
there.  To  this  He  bare  testimony  both  before  and  after  His  resur- 
rection.    Coming  to  the  disciples  He  said  :  .'^  Peace   he   unto  you" 


Easter.  ^89 

4hat  is  saying  :  I  have  now  made  peace  for  you.  The  Father  is  re- 
conciled and  there  are  mansions  of  peace  for  you  in  His  house ; 
and  though  you  must  yet  die  bodily,  yet  you .  shall  no  more  enter 
that  unhappy  state  of  torment  and  misery,  but  you  shall  come  to 
the  habitations  of  peace  where  I  am.  There  is  a  haven  of  peace,  a 
rest  in  store  for  man,  and  into  it  all  those  shall  enter  who  hold  to 
this  Jesus  Christ ;  for  He  is  risen  from  the  dead  and  is  entered  into 
that  glorious  estate,  and  He  has  said :  "  Where  I  am,  there  shall 
also  my  servant  be." 

Because  He  has  made  peace  with  God  the  resurrection  of  Jesus 
Christ  brings  the  assurance  of  the  forgiveness  of  sin  :  for  He  con- 
nects both  these  things  together  when  he  says  :  "  Thus  it  behooved 
Christ  to  suffer,  and  to  rise  from  the  dead  the  third  day  :  and  that 
rejjefitance  and  remission  of  sins  should  he  preached  in  his  name 
amo7ig  all  nations,  beginning  at  Jeriisalem.''  By  the  resurrection  of 
Christ  we  are  certified  that  there  is  a  remission  of  sin,  because  it 
proves  that  full  atonement  has  been  made  for  the  world's  sin. 
Footing  on  His  resurrection  we  can  cheerfully  come  before  the 
court  of  heaven  and  say  unto  the  Father :  Thy  Son  became  surety 
for  my  sins  and  He  died  in  them.  Him  hast  Thou  raised  from  the 
dead  and  hast  thereby  declared  that  Thou  art  reconciled  unto  me. 
For  His  sake  Thou  wilt  forgive  me  my  sins.  Since  Christ  is  risen 
we  know  for  a  certainty  that  the  gate  of  paradise  is  opened  wide 
for  sinners  to  return  and  to  rest  again  under  the  tree  of  life. 
Therefore  Peter  proved  his  Pentecost  sermon  with  the  simple  words : 
"This  Jesus  hath  God  raised  up,"  and  he  added:  "Therefore  let 
all  the  house  of  Israel  know  assuredly  that  God  hath  made  that 
same  Jesus  whom  ye  have  crucified,  both  Lord  and  Christ." 
Throughout  the  book  of  Acts  you  will  find  that  the  apostles  proved 
the  remission  of  sin  and  the  truth  of  their  message  by  the  resur" 
rection  of  Jesus  Christ  from  the  dead.  Because  our  Surety  is  raised 
again  and  seated  on  the  right  hand  of  Majesty  it  is  certain  that 
there  is  forgiveness  of  sin. 

The  preaching  of  this  glad  tidings,  forgiveness  for  sinners,  is 
the  fruit  of  Christ's  resurrection.  Without  it  there  would  be  no 
remission  of  sin,  no  preaching  of  the  Gospel,  no  Christian  church* 


290  Easter. 

The  nations  would  sit  in  darkness  and  the  world  would  be  without 
hope.  Even  if  Christ  had  done  all  other  things  that  are  written  of 
Him,  but  had  not  risen  from  the  dead  we  could  not  hope  in  Him, 
because  it  must  then  be  said  that  He  had  not  kept  His  promise. 
But  now  since  He  is  risen  from  the  dead  we  must  conclude  and  say, 
that  all  His  promises  are  and  must  be  divine,  unalterable  truth. 
And  He  can  do  what  He  promised.  What  could  be  impossible  to 
Him  who  could  take  His  life  again  after  He  had  laid  it  down  ? 
And  this  is  the  promise  which  He  has  left  us :  "  If  I  go  to  prepare 
a  place  for  you,  I  will  come  again  and  receive  you  unto  myself  ; 
that  where  I  am,  there  ye  may  be  also." 

The  signs  are  multiplying  that  He  will  soon  come  to  fulfill 
this  promise.  It  admits  of  no  controversy  that  His  words  have 
been  fulfilled  that  repentance  and  remission  of  sins  should  be 
preached  among  all  nations  beginning  at  Jerusalem.  At  Jerusalem 
the  preaching  of  the  Gospel  began  and  it  spread  farther  and  farther 
until  it  has  come  also  to  this  Valley.  What  is  it  that  I  preach  unto 
you  other  than  the  forgiveness  of  your  sins  in  Jesus  Christ  who  is 
risen  from  the  dead  ?  Let  my  words  enter  into  your  ears.  Believe 
it  that  in  Jesus  Christ  you  have  the  forgiveness  of  the  Father,  and 
go  then  and  show  yourselves  grateful  for  the  Easter  message  in 
that  you  purge  out  the  old  leaven  of  sin  and  do  "  not  henceforth 
live  unto  yourselves,  but  unto  him  which  died  for  you  and  rose 
again." 

Christians  draw  away  your  heart 

Now  from  pleasure  base  and  hollow : 
Would  ye  there  with  Christ  have  part, 

Here  His  rising  ye  must  follow  ; 
Fix  your  hearts  beyond  the  skies, 

Whither  ye  yourselves  would  rise.        Amen. 


I.    SUNDAY    AKTER   KASTER. 


Text  :  Then  the  same  day  at  evening,  being  the  first  day  of  the  week, 
when  the  doors  were  shut  where  the  disciples  were  assembled  for  fear  of 
the  Jews,  came  Jesus  and  stood  in  the  midst,  and  saith  unto  them,  Peace 
be  unto  you.  And  when  he  had  so  said,  he  shewed  unto  them  his  hands 
and  his  side.  Then  were  the  disciples  glad,  when  they  saw  the  Lord. 
Then  said  Jesus  to  them  again,  Peace  be  unto  you  :  as  my  Father  hath  sent 
me,  even  so  send  I  you.  And  when  he  had  said  this,  he  breathed  on  them, 
and  saith  unto  them,  receive  ye  the  Holy  Ghost.  Whose  soever  sins  ye- 
remit,  they  are  remitted  unto  them ;  and  whose  soever  sins  ye  retain,  they 
are  retained.     John  20,  19-23. 

The  greatest  and  best  treasure  which  a  man  can  possess  upon 
earth  is  the  forgiveness  of  sins.  As  sin  is  the  most  harmful  of 
evils,  the  forgiveness  of  sin  is  the  most  useful  of  treasures.  What- 
ever else  a  man  may  possess  without  the  forgiveness  of  sin  it  is  all 
only  of  subordinate  and  temporary  value.  Though  a  man  possess 
all  riches,  the  diamonds  of  Africa  and  the  mines  of  Peru,  and  have 
not  the  forgiveness  of  sin  he  will  in  death  lose  all  that  he  has  and 
will  be  forever  poor.  Though  a  man  possess  the  highest  honors 
which  this  world  can  give  so  that  all  men  must  bow  unto  him  and 
have  not  the  forgiveness  of  sin,  he  is  despised  before  God  and  the 
holy  angels  and  his  part  will  be  everlasting  shame  and  contempt. 
Though  a  man  possess  all  learning  and  all  knowledge  and  could 
tell  all  the  secrets  and  powers  of  nature,  and  would  not  know,  how 
to  obtain  the  forgiveness  of  sin,  all  his  knowledge  would  nt  last  lielp 
him  nothing,  because  he  lacks  that  knowledge  by  which  alone  ever- 
lasting life  and  salvation  is  obtained.  Without  the  forgiveness  of 
sin  there  can  be  no  communion  with  God;  for  the  prophet,  says: 
"  Your  iniquities  have  separated  between  you  and  your  God,  and 
your  sins  have  hid  his  face  from  you,  that  he  will  not  hear.'* 
Where  there   is   not   the  forgiveness  of  sin  there   can   be   nothing 

(291) 


292  /.  Sunday  after  Easter. 

but  wrath,  death  and  destruction ;  for  "  the  wages  of  sin  is 
death."  But  where  there  is  the  forgiveness  of  sin  there  is  all  blessed- 
ness, as  the  32d  Psalm  says  :  "  Blessed  is  he  whose  transgression  is 
forgiven,  whose  siii  is  covered.  Blessed  is  the  man  unto  whom  the 
Lord  imputeth  not  iniquity."  Where  there  is  the  forgiveness  of  sin 
there  is  no  moi'e  condemnation,  but  there  is  grace,  there  is  right- 
eousness, there  is  the  victory  over  death,  there  is  salvation.  Indeed, 
of  all  treasures  the  forgiveness  of  sin  is  the  greatest  and  best. 

But  it  is  not  enough  for  me  to  know  of  a  treasure,  it  must  be 
brought  into  my  possession,  if  I  am  to  be  benefitted  by  it.  If  I 
know  of  a  treasure,  but  I  am  not  in  possession  of  it  and  do  not 
know  how  to  obtain  it,  it  is  only  the  worse  for  me,  because  I  am 
then  situated  like  the  rich  man  in  torments,  who  could  see  Lazarns 
enjoying  the  glories  of  heaven  and  himself  was  debarred  from  them. 
The  man  who  would  tell  me  of  a  treasure  and  would  not  also  show 
me  ways  and  means  how  to  obtain  it  would  only  be  tantalizing  me, 
and  would  not  be  doing  me  a  favor. 

Has  God  provided  ways  and  means  for  us  sinful  mortals  to  come 
into  the  possession  of  this  heavenly  treasure,  the  forgiveness  of  sins  ? 
Most  assuredly  has  God  provided  such  ways  and  means.  Jesus 
Christ  did  not  take  the  forgiveness  of  sin  which  He  had  earned 
with  bitter  pains  and  a  bloody  death  away  from  the  earth  to  store  it 
up  in  the  graneries  of  heaven,  where  it  could  be  of  no  benefit  to 
man  on  this  nether  earth,  as  Paul  writes  Romans  10th  chapter : 
"  The  righteousness  which  is  of  faith  speaketh  on  this  wise.  Say 
not  in  thine  heart,  Who  shall  ascend  into  heaven  ?  (that  is  to  bring 
Christ  down  from  above.)  But  what  saith  it  ?  The  word  is  nigh 
thee,  even  in  thy  mouth,  and  in  thy  heart :  that  is,  the  word  of 
faith,  which  we  preach :  that  if  thou  shalt  confess  with  thy  mouth 
the  Lord  Jesus,  and  shalt  believe  in  thine  heart  that  God  hath 
raised  him  from  the  dead,  thou  shalt  be  saved."  Jesus  Christ  left 
the  forgiveness  of  sins  upon  earth  where  He  earned  it  and  where  it 
is  needed,  and  he  provided  all  the  ways  and  means  necessary  for  its 
distribution  among  men.  This  provision  He  made  by  instituting 
the  ministration  of  the  Gospel,  which  is  essentially  nothing  else  than 
bringing  the  forgiveness  of  sins  unto  men.     The  institution  of  this 


/.  Sunday  after  Easter.  293 

office  is  recorded  in  the  text  before  us.      Hence  indulge  nie  to-day 
in  a  few  words  on ; 

Absolution,  or  the  Forgiveness  of  Sins. 

Stating  : 

I.     What  absolution  is; 
11.  •  Why  it  is  so  necessary  to  retain  it ;  and 
III.     How  it  should  be  applied  in  practice. 

I. 
Absolution,  as  practiced  in  our  Evangelical  Lutheran  church 
is  regarded  with  suspicion  by  many,  and  frequently  it  is  a  stumbling 
block  also  to  such  who  are  called  Lutherans,  because  they  do  not 
know  what  it  is.  To  them  the  pronouncing  of  absolution  is  and 
must  be  offensive  rather  than  edifying  and  comforting;  for  as  long 
as  a  person  does  not  understand,  how  it  comes  that  the  churcli 
through  its  minister  can  pronounce  absolution,  he  cannot  obtain 
the  right  benefit  of  it.  We  should  therefore  carefully  study  this 
text  that  we  may  understand,  why  and  how  it  is  that  there  is 
power  on  earth  to  remit  and  to  retain  sins. 

What  is  absolution  ?  We  may  speak  of  absolution  in  a  general 
way  as  comprising  all  the  means  of  grace,  as  virtually  it  indeed- 
does.     In  this  way  Luther  speaks  of  absolution  when  he  says : 

"  Preaching   the   forgiveness  of  sin  is  nothing  else  than 
to   absolve   or   to    pronounce    loose  from   sin.      This    is  also 
done  in  baptism  and  the  sacrament,  which  are  likewise  ordained 
to  exhibit  this  forgiveness  of  sin  and  to  certify  of  it.      To  be 
baptized  or  to  receive  the  sacrament  is  also  absolution,  l)ecause 
in  these  forgiveness  is  ju'omised  and  announced  to  each  one  in- 
dividually in  the  name  and  by  the  command  of  Christ.      This 
hear  as  often  as  thou  art  in  need,  and  receive  and  believe  it,  as 
heard  of  Christ  Himself.     For  because  it  is  not  our  absolution,, 
but  Christ's  command  and  word,  therefore  it  is  just  as   good 
and  just  as  valid,  as  if  heard  out  of  His  own  mouth." 
When  we  baptize  a  child  we  absolve  it  from  sin.      When  we  preack 
the  Gospel  we  preach  the  forgiveness  of  sin.     Absolution  is  in  all 
the  Gospel  ordinances. 


294  /.  Sunday  after  Easter. 

Speaking  of  absolution  in  the  ordinary  way  we  may  call  it  the 
formal  announcing  of  the  remission  of  sin,  and  it  is  most  essentially 
performing  the  office  of  Christ  unto  which  He  was  sent  by  the 
Father.  Coming  to 'the  disciples  He  said  :  "  Peace  he  u?ito  you  :  as 
my  Father  hath  sent  me,  eve7i  so  send  I  you."  He  commissioned  the 
disciples  to  go  and  to  perform  His  office.  Yet  not  of  His  whole 
office  was  He  here  speaking.  He  was  sent  both  to  earn  forgiveness 
for  man  and  to  bring  forgiveness  to  men.  He  was  sent  to  give 
Himself  a  ransom  for  all,  to  atone  for  sin  and  so  to  earn  forgiveness 
for  men.  Of  this  part  of  His  office  He  is  here  not  speaking 
Neither  the  apostles  nor  any  one  else  did  He  ever  «end  to  bring  a 
sacrifice  for  sin.  Jesus  Christ  Himself  alone  perfected  the  work  of 
redemption,  as  He  says  by  the  prophet:  "I  have  trodden  the  wine- 
press alone  ;  and  of  the  people  there  was  none  with  me."  By  His 
sacrifice  all  sins  are  atoned  for  and  there  is  no  more  any  sacrifice 
for  sin  necessary. 

But  Christ  was  not  only  sent  to  pay  down  the  ransom  by  which 
the  forgiveness  of  sin  is  purchased,  He  was  also  sent  actually  to 
forgive  sins,  and  this  part  of  His  office  He  exercised  in  general 
whenever  He  preached  the  Gospel  of  the  kingdom  of  God,  and  in 
particular  by  forgiving  the  sins  of  individual  persons,  as  when  He 
said  to  that  man  sick  of  tlie  palsy  :  "Son,  be  of  good  cheer;  thy 
sins  be  forgiven  thee."  Of  this  part  of  His  office  the  Lord  is  here 
speaking ;  for  after  He  had  paid  the  wages  of  sin  and  returned  to 
the  disciples  from  the  grave  He  said  :  "  Peace  he  U7ito  you  :  as  my 
Father  hath  sent  me,  even  so  send  I  you."  He  Himself  brought  the 
disciples  the  peace  which  He  had  earned  and  He  commissioned 
them  to  go  and  to  bring  it  to  others.  For  what  He  sends  them  He 
expresses  in  still  more  clear  and  unmistakable  words;  for  the  text 
goes  on  :  "And  when  he  had  said  this,  he  hreathedon  them,  and  saith 
unto  them.  Receive  ye  the  Holy  Ghost.  Whose  soever  si7is  ye  remit, 
they  are  remitted  unto  them  j  and  whose  soever  sins  ye  retain,  they 
are  retaitied." 

True  to  this  commission  the  apostles  went  forth  preaching  re- 
pentance and  the  remission  of  sins  among  all  nations.  And  we 
3iave  very  clear  examples  which  show  that  they  did  not  only  preach 


/.  Simday  after  Easter.  295 

the  Gospel  in  common  to  all,  but  also  announced  the  forgiveness  of 
their  sins  to  individual  persons.  Thus  St.  Paul  writes  to  the  Cor- 
inthians :  "  If  I  forgave  any  thing,  to  whom  I  forgave  it,  for  your 
sakes  forgave  I  it  in  the  person  of  Christ."  At  Corinth  Paul  as 
the  minister  of  the  cliurch  and  in  the  stead  of  Christ  forgave  the 
sins  of  particular  individuals.  This  is  clearly  a  description  of  ab- 
solution as  it  is  practiced  in  our  chui'ch  unto  this  day. 

This  power  to  remit  sins  was  not  given  to  the  apostles  only ; 
for  then  there  would  be  no  more  forgiveness  on  earth  since  their 
death.  To  whom  this  power  is  given  is  plainly  indicated  in  our 
text.  The  Lord  "  breathed  on  them,  and  saith  unto  them,  Receive  ye 
the  Holy  Ghost ;  whose  soever  sins  ye  remit,  they  are  remitted  unto 
them."  He  first  gives  them  the  Holy  Ghost,  and  then  declares  that 
they  have  power  to  forgive  sins.  So  the  apostles  had  this  power 
not  because  they  were  the  Lord's  chosen  witnesses,  nor  because  they 
were  inspired  men,  but  because  they  had  the  Holy  Ghost.  Those 
that  have  the  Holy  Ghost,  all  believing  souls,  the  whole  church  has 
the  power  and  command  to  remit  sins,  and  this  its  office  each  local 
church  performs  by  calling  and  ordaining  ministers  publicly 
in  its  midst  to  preach  the  Word  of  reconciliation  and  to  pronounce 
absolution. 

But  because  absolution  is  so  frequently  a  stumbling  block  to 
people  let  me  mention  a  few  of  the  objections  which  are  commonly 
advanced. 

The  most  common  objection  is  that  God  alone  can  forgive  sins 
and  it  is  called  bigotry  to  believe  that  preachers  can  forgive  sin. 
Now  it  is  self-evident,  by  His  own  authority  God  alone  can  forgive 
sin,  but  can  He  not  also  delegate  this  power  to  others  ?  To  deny 
this  would  be  denying  His  sovereignty.  The  only  question  is : 
Did  God  give  this  power  to  men  ?  The  Lord  answers  :  "  Whose 
soever  sins  ye  remit,  they  are  remitted  unto  them,''  and  unto  Peter  He 
said:  "I  will  give  unto  thee  the  keys  of  the  kingdom  of  heaven  ; 
and  whatsoever  thou  shalt  loose  on  earth  shall  be  loosed  in  heaven." 

Could  Peter  forgive  sins  ?  Was  he  not  himself  a  sinner  ?  Can 
one  man  forgive  the  sins  of  another  ?  It  is  manifest  that  Peter  as 
a  man  could  not  do  this ;  for  of  himself  and  by  his  own   authority 


296  /.  Sun  lay  after    Easter. 

no  man  can  forgive  sins.  The  power  was  not  vested  in  the  persons 
of  the  apostles,  but  in  the  commission  of  the  Lord.  The  Lord 
committed  unto  them  the  AVord  of  forgiveness  and  by  that  Word 
they  forgave  sins.  When  the  governor  of  our  commonwealth  issues 
a  pardon  and  sends  it  by  a  messenger  it  is  rightly  and  properly 
said  that  the  messenger  brings  liberty  to  the  prisoner,  but  the  par- 
don itself  is  not  of  the  messenger,  it  is  of  the  governor  and  is  vested 
in  the  message  of  pardon.  The  power  to  forgive  sin  was  not  of 
Peter,  but  of  the  Lord,  and  the  forgiveness  was  not  Peter's  forgive- 
ness it  was  the  Lord's  forgiveness. 

Another  erroneous  idea  is  that  absolution  is  not  real  forgive- 
nesa,  but  only  a  form  of  announcing  that  there  is  forgiveness. 
Were  this  so  then  the  Lord  must  have  said :  To  whomsoever  ye 
announce  remission  to  them  it  is  announced.  To  interpret  the 
text  in  this  way  results  in  perverting  it  to  senseless  talk.  The 
church  in  absolution  really,  actually,  effectually  forgives  sins ;  for 
clear  and  strong  are  the  words  of  the  Lord :  "  Whose  soever'  sins  ye 
remit,  they  are  remitted  n?ito  them.''  When  the  church  forgives  sins 
they  are  forgiven.  Not  only  do  these  words  say  it  as  distinctly  as 
words  can  say  it,  it  is  also  evident  from  the  mission  of  Christ.  He 
was  not  sent  only  to  make^announcement  that  there  is  forgiveness, 
but  to  forgive  sins,  as  He  also  really  and  actually  did  forgive  sin. 
Now  as  He  was  sent,  so  He  sends  His  disciples.  To  say  that  the 
church  can  not  really  forgive  sin  would  be  saying  that  Christ  could 
not  really  forgive  sin.  The  words  of  absolution  do  really  and  ac- 
tually contain,  convey  and  give  what  they  say,  the  forgiveness  of 
sin. 

Two  other  things  there  are  which  to  some  might  appear  to  ren- 
der absolution  invalid  and  void :  the  hypocrisy  of  the  preacher 
who  pronounces,  and  the^unbelief  of  him  to  whom  absolution  is 
pronounced.  If  a  preacher  is  a  hypocrite  will  that  render  the  ab- 
solution which  he  pronounces  invalid,  seeing  that  only  those  have 
the  power  of  the  keys  who  have  the  Holy  Ghost  ?  Here  we  must 
remember  that  a  preacher  does  not  pronounce  absolution  by  virtue 
of  his  personally  possessing  the  grace  of  God,  but  by  virtue  of  his 
call.     As  the  servant  of  the  church   he   performs   the  office   of  the 


/.  Sunday  after  Easter.  297 

church,  and  that  is  always  valid  and  effectual,  let  the  preacher  be 
pious  or  impious.  A  preacher  who  is  a  hypocrite  is,  of  course,  a 
castaway ;  but  the  yalidity  of  absolution  is  not  dependent  on  the 
preacher's  personal  piety  or  impiety,  it  is  the  "Word  of  Christ,  and 
that  is  always  true.  Man's  hypocrisy  does  not  and  can  not  make 
it  void. 

But  will  not  the  unbelief  of  him  to  whom  it  is  pronounced 
make  the  absolution  unreal  and  ineffectual  ?  Because  the  unbeliev- 
er does  not  possess  the  forgiveness  one  might  very  aptly  think  that 
his  sins  were  not  really  and  actually  forgiven  in  absolution.  This 
idea  is  owing  only  to  a  mistake  in  thinking.  From  your  not  pos- 
sessing a  thing  it  does  not  follow  that  I  have  not  really  and  actual- 
ly given  it  to  you.  I  may  really  and  actually  have  given  you  a  gold 
piece,  and  you  may  still  not  be  in  possession  of  it,  because  you  may 
have  thrown  it  away,  or  dropped  it,  or  lost  it.  If  an  unbeliever  is 
absolved,  he  is  truly  absolved  on  the  part  of  God ;  for  in  our  text 
the  Lord  does  not  except  hypocrites,  but  says :  "  Whose  soever  sins 
ye  remit,  tliey  are  remitted  unto  tliemr  In  absolution  the  sins  of 
the  unbeliever  have  been  remitted  unto  him,  although  he  does  not 
possess  and  enjoy  the  forgiveness.  The  relation  between  the  un- 
believer and  absolution  is  this :  he  is  released,  but  he  is  not  loose  \ 
he  is  freed,  but  he  is  not  free.  Such  a  person  is  like  unto  a  prisoner 
whose  cell  is  thrown  open  and  who  is  pronounced  a  free  man,  but 
who  nevertheless  remains  in  his  cell.  That  man  is  freed,  and  that 
is  a  reality ;  yet  he  is  not  free,  because  he  makes  no  use  of  his  liber- 
ty, but  his  remaining  in  his  cell  can  not  make  his  liberation  un- 
true, or  unreal.  Just  so  with  the  unbeliever.  In  absolution  he  is 
really  and  truly  released  from  sin,  and  the  fact  that  he  does  not  use 
his  liberty,  but  remains  in  his  sins  does  not  make  the  remission  un- 
real. Therefore  I  say,  he  is  freed,  but  he  is  not  free;  he  is  loosed, 
but  he  is  not  loose ;  and  that  he  is  not  loose  is  not  because  he  had 
not  been  loosed,  but  because  he  declines  to  be  loose. 

Behold,  what  a  glorious  thing  absolution  is.  Shall  it  be  retained 
in  the  church  ?  Of  the  many  reasons,  why  absolution  can  not  be 
dropped  in  order  to  please  men,  but  must  be  retained,  let  me  men- 
tion only  a  few. 


298  /.  Sunday  after   Easter. 

II. 

Absolution  is  taught  and  commanded  in  the  Scriptures  plain 
as  plain  can  be.  There  are  no  plainer  words  in  the  Bible  than 
these  :  "  WJiose  soever  sins  ye  remit,  they  are  remitted  unto  them^ 
Equally  clear  are  other  passages.  If  any  thing  is  taught  in  the 
Bible  with  direct,  plain  and  unmistakable  words  it  is  absolution. 
To  drop  absolution  is  to  drop  a  part  of  the  Bible. 

Moreover,  with  the  doctrine  of  absolution  must  stand  or  fall 
the  right  and  true  doctrine  of  the  Word  of  the  Gospel  as  a  means 
of  grace.  The  formula  of  absolution  is  nothing  else  than  the 
Gospel  comprised  in  a  short  summary.  To  say  that  the  Word  of 
absolution  does  not  bring  forgiveness,  is  the  same  as  saying  that  the 
Word  of  the  Gospel  does  not  bring  forgiveness.  But  just  here  is 
the  trouble  with  many.  They  do  not  believe  that  the  Word  is  a 
means  of  grace  which  brings  grace  and  forgiveness.  Many  regard 
the  Word  of  the  Gospel  as  nothing  more  than  a  mere  proclamation 
which  does  not  bring  the  thing  itself,  but  only  makes  it  known  that 
there  is  grace  and  forgiveness,  and  outside  of,  or  separate  from  that 
Word  people  must  then  see,  how  to  get  forgiveness.  That  is  regard- 
ing the  Word  of  Christ  an  empty  word  Avhich  brings  nothing.  It 
is  virtually  making  the  Word  of  the  Gospel  a  human  word.  So  it 
is  with  a  man's  word  of  promise.  If  a  friend  promises  you  ten 
dollars  that  word  does  not  yet  convey  the  money  to  you.  But 
God's  Word  contains  and  brings  what  it  expresses ;  it  effects  what 
it  says.  When  God  said  :  "  Let  there  be  light,"  that  word  itself 
produced  the  light.  When  Christ  called  into  the  sepulchre  of 
Lazarus :  "  Come  forth,"  we  must  not  think  that  outside  of  this 
word  He  employed  other  means  to  bring  Lazarus  out.  When  Christ 
said  to  that  sick  man  :  "  Thy  sins  be  forgiven  thee,"  that  man 
needed  not  to  look  around  for  ways  and  means  to  procure  forgive- 
ness ;  for  that  word  brought  him  forgiveness.  Christ's  Word  is 
not  an  empty  word,  it  brings  the  thing  itself.  This  the  Lord  dis- 
tinctly asserts  when  saying,  "  that  repentance  and  remission  of  sins 
should  be  preached  in  His  name  among  all  nations."  The  preach- 
ing in  His  name  brings  and  effects  the  remission  of   sins.      There- 


/.  Sunday  after  Easter.  299 

fore  Paul  calls  the  Gospel  "  the  power  of  God  unto  salvation  "  and 
writes  :  "  He  hath  committed  unto  us  the  word  of  reconciliation." 
It  is  a  word  of  reconciliation  because  it  brings  reconciliation,  mak- 
ing men  reconciled  to  God.  When  a  man  has  once  come  to  this 
faith  that  the  Word  of  the  Gospel  is  a  divine  Word  which  contains 
and  gives  what  it  expresses,  he  finds  no  difficulty  in  believing  that 
in  absolution  sin  is  really  and  truly  forgiven ;  for  this  is  the  very 
substance  of  the  Gospel  that  to  penitent  sinners  who  believe  in 
Christ  their  sins  shall  be  forgiven.  But  so  long  as  men  regard  the 
Word  of  the  Gospel  like  a  human  word  they  can  see  nothing  in  it 
and  it  appears  to  them  like  superstition  to  believe  that  the  Word  of 
absolution  brings  the  forgiveness  of  sin.  But  if  we  would  sur- 
render this  doctrine,  what  foundation  would  be  left  us  to  stand  on  ? 
Nothing  but  uncertain  feelings,  or  experiences.  But  here  we  can 
say :  This  is  the  Lord's  Word ;  it  does  what  it  says ;  therefore  it 
must  be  truly  so  and  can  not  be  otherwise,  my  sins  are  forgiven. 
This  brings  us 

III. 

to  the  practical  application  of  absolution. 

From  the  words  of  this  text  it  is  very  clear  that  absolution  is 
either  to  be  granted  or  refused,  as  the  case  may  be.  "  Whose  soever 
sins  ye  remit ;  whose  soever  sins  ye  retainJ"  8ome  are  to  be  absolved ; 
to  some  sin  is  to  be  retained.  Can  a  minister  do  in  this  as  he 
pleases  ?  No  indeed.  The  office  of  the  keys  is  not  the  minister's, 
it  is  Christ's.  The  minister  is  only  the  steward  and  the  steward  is 
bound  down  to  the  instructions  of  his  Master.  It  is  with  absolu- 
tion as  with  the  Lord's  supper.  If  the  communion  table  were  mine 
then  I  could  do  with  it  what  I  pleased  and  could  invite  whom  I 
pleased,  but  because  it  is  the  Lord's  table  I  must  administer  it  ac- 
cording to  the  Lord's  instructions  and  cannot  do  about  it  as  I 
please.  In  absolution  a  minister  is  bound  down  to  this  rule  :  To 
the  penitent  sin  is  to  be  forgiven,  to  the  impenitent  it  is  to  be  re- 
tained. To  this  rule  a  minister  is  pledged  and  it  is  his  sacred  duty 
to  carry  it  out  without  any  respect  of  person.  God  forgives  the 
penitent  and  does  not  forgive  the  impenitent.     If  therefore  a  minis- 


300  /.  Sunday  after  Easter. 

ter  refuses  absolution  to  a  penitent,  and  pronounces  absolution  to 
an  impenitent  sinner,  both  is  abomination  before  God.  As  he  can 
not  see  into  the  heart  a  minister  is  easily  deceived  by  hypocrites, 
but  any  minister  Avho  will  knowingly  absolve  a  manifestly  impeni- 
tent sinner  abuses  his  office  and  will  be  found  guilty  of  justifying  the 
wicked.  But  to  a  penitent  sinner,  no  matter  what  he  has  been 
guilty  of,  absolution  must  never  be  denied. 

By  those  to  whom  absolution  is  pronounced  it  is  to  be  received 
in  faith  without  doubting.  Consider  the  words  what  they  are : 
"  I,  a  called  minister  of  the  Gospel,  in  the  name  of  Christ,  announce 
to  yon  who  repent  and  believe  in  Christ,  the  forgiveness  of  all  your 
sins."  Is  it  a  fact  that  to  the  penitent  and  believing  their  sins  are 
forgiven  ?  If  that  is  not  a  fact  then  we  must  lay  away  the  Bible  as 
a  delusive  book  ;  for  this  is  the  teaching  of  the  whole  New  Testa- 
ment that  those  who  repent  of  sin  and  believe  in  Christ  shall  have 
the  forgiveness  of  sin.  When  the  minister  says  :  To  you  who  re- 
pent and  believe  sin  is  forgiven,  that  is  simply  saying  what  the 
whole  Gospel  says,  and  these  words  are  spoken  in  a  formal  and  sol- 
emn manner  for  the  reassurance  and  strengthening  of  the  penitent. 

This  is  also  a  reason,  why  absolution  must  be  retained,  because 
it  affords  unspeakable  comfort  to  a  troubled  heart.  It  is  true,  we 
Christians  have  the  assurance  of  forgiveness  ah-eady  in  our  baptism, 
in  the  general  preaching  of  the  Gospel  and  in  the  Lord's  supper ; 
but  that  does  by  no  means  make  absolution  superfluous.  As  many 
of  us  as  stand  in  the  faith,  as  many  as  are  battling  against  flesh  and 
blood,  know  how  sadly  we  need  ever  again  to  be  assured  that  God 
is  gracious  and  sin  is  forgiven.  Now  here  is  absolution  in  which 
the  called  minister  in  the  name  of  God  pronounces  the  forgiveness 
of  sin,  and  of  His  stewards,  as  servants  of  the  church,  the  Lord  de- 
clares :  "  Whose  soever  sins  ye  remit,  they  are  remitted  unto  them." 
As  often,  therefore,  as  absolution  is  pronounced  unto  us,  we  should 
believe  and  in  no  way  doubt,  that  our  sins  are  forgiven  before  God 
in  heaven.     Amen. 


II.   SUNDAY   AKTER   EASTER. 


Text  :  I  am  the  good  shepherd  :  the  good  shepherd  giveth  his  life 
for  the  sheep.  But  he  that  is  a  hireling,  and  not  the  shepherd,  whose  own 
the  sheep  are  not,  seetli  the  wolf  coming,  and  leaveth  the  sheep,  and  fleeth; 
and  the  wolf  catcheth  them,  and  scattereth  the  sheep.  The  hireling  fleeth, 
because  he  is  a  hireling,  and  careth  not  for  the  sheep.  I  am  the  good  shep- 
herd, and  know  my  sheep,  and  am  known  of  mine.  As  the  Father  knoweth 
me,  even  so  know  I  the  Father:  and  I  lay  down  my  life  for  the  sheep.  And 
■other  sheep  I  have,  which  are  not  of  this  fold  :  them  also  I  must  bring, 
and  they  shall  hear  my  voice ;  and  there  shall  be  one  fold,  and  one  shep- 
herd.    John  10,  11-16. 

The  connection  of  our  Lord  Jesus  Christ  with  His  church  upon 
earth  is  a  very  intimate  one.  Of  His  union  with  the  believers  He 
speaks  much  in  His  prayer  for  the  church,  in  which  He  addresses  the 
Father :  "  The  glory  which  thou  gavest  me,  I  have  given  them ; 
that  they  may  be  one,  even  as  we  are  one;  I  in  them,  and  thou  in 
me,  that  they  may  be  made  perfect  in  one."  The  believing  soul  is 
one  with  Christ,  as  also  St.  Paul  writes  to  the  Corinthians  :  "  He 
that  is  joined  unto  the  Lord  is  one  spirit."  This  union  of  the  be- 
lieving soul  with  Christ  is  something  spiritual  and,  therefore,  in- 
coinprehensible  to  him  who  is  yet  carnal.  Even  the  believer  himself 
will  comprehend  it  fully  only  in  the  life  to  come.  But  to  make  it 
intelligible  to  us,  as  far  as  it  is  possible  in  this  life,  how  closely  the 
Lord  is  united  to  His  church,  the  Holy  Ghost  uses  manifold  com- 
parisons in  the  Scriptures.  So  the  Scriptures  represent  Christ  as 
the  Bridegroom  and  the  church  His  bride..  This  beautiful  com- 
parison is  pictured  masterly  in  the  Song  of  Solomon,  and  by  the 
prophet  Hosea  the  Lord  says  unto  the  church  :  "  I  will  betroth  thee 
unto  me  forever;  yea,  I  will  betroth  thee  unto  me  in  righteousness, 
and  in  judgment,  and  in  loving  kindness,  and  in  mercies.  I  will 
even  betroth  thee  unto  me  in  faithfulness  :  and  thou  shalt  know  the 
Lord."    The  church  is  the  Lord's  chosen   one  whom   He   has  be- 

(301) 


302  //.  Sunday  after  Easter. 

trothed  unto  Himself  for  time  and  eternity,  and  the  believing  soul 
has  so  wholly  rendered  itself  unto  Him  that  it  says :  "My  beloved 
is  mine,  and  I  am  his."  Again,  Christ  is  called  the  head,  the 
church  His  bod^,  as  Paul  writes  to  the  Ephesians :  "  Christ  is  the 
head  of  the  church;  and  he  is  the  savior  of  the  body."  The  head 
gives  life  to  the  body  and  governs  it,  and  without  the  head  the  body 
is  dead.  Jesus  Christ  is  the  life  of  His  people.  He  lives  in  them 
and  they  in  Him,  and  He  is  ever  with  them  to  guide  and  protect 
them,  as  He  addresses  His  own  by  the  prophet  Isaiah  saying : 
"  Fear  thou  not ;  for  I  am  with  thee :  be  not  dismayed  ;  for  I  am 
thy  God  :  I  will  strengthen  thee ;  yea,  I  will  help  thee ;  yea,  I  will 
uphold  thee  with  the  right  hand  of  my  righteousness." 

Another  example  the  Lord  takes  from  the  grapevine,  saying  to 
the  disciples  :  "I  am  the  vinf,  ye  are  the  branches."  The  vine  is 
all  to  the  branches.  It  supports  them  and  replenishes  them  with 
sap  to  grow  and  to  bring  fruit.  Christ  is  all  in  all  to  the  believing 
soul,  nourishing  it  with  heavenly  bread,  and  refreshing  it  with  liv- 
ing water  that  it  rejoices  in  Him  and  brings  fruit  pleasing  to  the 
angels  and  beneficial  to  men.  Of  such  lovely  comparisons  we  find 
many  more  in  the  Scriptures,  and  they  are  written  that  we  should 
not  imagine  some  partition  wall  between  us  and  the  Lord,  some 
barrier  difficult  to  surmount,  but  that  with  all  cheerfulness  and 
confidence  we  should  draw  nigh  unto  Him  as  a  bride  to  her 
groom ;  that  we  should  resign  ourselves  to  be  guided  and  governed 
by  Him  like  a  member  by  its  head ;  that  we  should  hope  and  ex- 
pect all  from  Him  like  a  branch  from  the  vine.  Such  a  lovely 
comparison  is  also  contained  in  this  text.  In  accordance  with  it 
let  us  meditate  on  : 

The  Good, Shepherd  and  His  Flock. 
I  woiTld  speak  : 

I.     Of  the  Shepherd ; 
II.     Of  His  flock. 

I. 

The  occupation  of  shepherds  is  one  of  the  oldest  in  the  world. 
Abel,  the  second  son  of  Adam,  was  a  shepherd,   and   some   of   the 


//.  Sunday  after  Easter.  305 

greatest  heroes  of  faith  were  shepherds,  as  Abraham,  Isaac,  Jacobs 
Moses,  David.  That  the  patriarchs  were  nomadic  shepherds  was 
not  something  accidental.  They  were  to  wander  from  place  to 
place,  from  country  to  country,  in  order  that  the  knowledge  of  the 
promise  given  unto  them  might  be  spread  far  and  wide,  and  in  order 
that  they  might  be  a  figure  of  the  promised  spiritual  Shepherd. 
They  were  keepers  of  sheep  to  prefigure  Him  who  is  the  keeper  of 
our  souls.  When  this  promised  keeper  of  our  souls  had  come  He 
very  frequently  called  Himself,  or  compared  Himself  with  a  shep- 
herd, as  we  find  in  many  passages  of  the  New  Testament.  He  is 
the  one  true  Shepherd  who  cares  far  more  for  the  soul,  than  the 
most  faithful  shepherd  can  for  his  flock.  He  is  in  deed  and  in 
truth  what  He  calls  Himself  in  our  text  " the  good  shepherd"  to 
whom  we  can  cheerfully  and  confidently  entrust  our  souls. 

Already  by  the  mouth  of  the  prophets  did  God  call  Him  a 
shepherd.  Thus  He  said  by  Ezekiel :  "  I  will  set  up  one  Shepherd 
over  them,  and  he  shall  feed  them,  even  my  servant  David ;  he 
shall  feed  them,  and  he  shall  be  their  shepherd."  By  Isaiah  He 
said  :  "  He  shall  feed  his  flock  like  a  shepherd  :  he  shall  gather  the 
lambs  with  his  arm,  and  carry  them  in  his  bosom,  and  shall  gently 
lead  those  that  are  with  young."  David  sang  of  Him  :  "  The  Lord 
is  my  shepherd ;  I  shall  not  want."  This  good  Shepherd  of  whom 
the  prophets  spake,  to  whom  David  trusted  so  confidingly  and  of 
whom  he  sang  so  rejoicingly  is  none  other  than  Jesus  of  Nazareth, 
whom  the  Father  sent  into  the  world  when  the  appointed  time  was 
come  ;  for  in  the  chapter  before  us  He  says  unto  the  Jews  :  "  Say 
ye  of  him,  whom  the  Father  hath  sanctified  and  sent  into  the  world, 
Thou  blasphemest  ?  " 

He  is  the  shepherd  who  was  promised  of  old  and  was  sent  by 
the  Father.  Hence  we  may  not  doubt  His  word  when  He  here  says  i 
"  I  am  the  good  shepherd."  An  evil  shepherd  the  God  of  love  could 
not  have  promised  to  the  fathers ;  an  unfaithful  shepherd  the  God 
of  mercy  and  truth  could  not  have  sent  into  the  world.  He  that 
was  promised  of  old  and  sent  by  the  Father  can  not  lie.  He  speaks 
the  truth  when  He  says  :  "  /  am  the  good  shepherd."  The  facts  de- 
monstrate that  His  words  are  not  vain  boasting.     What  He  says  He 


3*04  //.  Sunday  after  Faster. 

has  proved  by  His  deeds  long  ago.  Indisputably  has  He  evidenced 
it  that  He  is  not  a  hireling  :  "  The  good  shepherd  giveth  his  life  for 
the  sheep.  But  he  that  is  an  hireling,  and  not  the  shepherd,  whose 
01071  the  sheep  are  not,  seeth  the  ivolf  coming,  and  leaveth  the  sheep, 
and  fieeth ;  and  the  loolf  catcheth  them,  and  scattereth  the  sheep. 
The  hireling  fleeth,  because  he  is  an  hireling,  and  careth  not  for  the 
sheep." 

Here  the  Lord  points  out  the  difference  between  a  good  shepherd 
and  a  hireling.  By  hirelings  we  must  not  understand  false  prophets 
False  prophets  are,  indeed,  generally  also  hirelings,  yet  properly 
speaking  false  prophets  are  only  such  as  preach  false  doctrine. 
Hirelings  are  those  who  care  more  for  the  hire  than  the  flock, 
although  they  may  perhaps  preach  the  true  doctrine.  The  good 
shepherd  looks  to  the  flock,  the  hireling  to  the  hire.  A  good  shep- 
herd regards  the  flock  a  most  precious  treasure  entrusted  to  his 
care,  for  which  he  will  be  held  accountable,  if  any  one  is  lost  by 
his  fault.  Therefore  the  true  welfare  of  the  flock  is,  his  foremost 
care,  and  his  own  personal  well  being  is  to  him  a  thing  of  seconda- 
ry importance.  He  is  ready  to  sacrifice  worldly  gain,  personal  ease, 
name  and  fame,  yea,  if  need  be,  life  itself  in  providing  for  the  flock. 
But  the  hireling  regards  the  flock  only  as  a  means  to  gain  his  own 
personal  ends.  Not  the  flock's  good,  his  own  gain  is  his  solicitude. 
If  he  only  gets  his  hjre,  if  he  can  only  obtain  what  he  desires  he 
cares  little  or  nothing  for  the  flock,  and  because  he  cares  more  for 
himself  than  for  the  flock,  therefore  seeing  the  wolf  coming  he  does 
not  face  him  to  defend  the  flock,  but  flees.  This  fleeing  of  the 
hireling  is  not  only  a  bodily  fleeing,  when  he,  in.  times  of  danger, 
deserts  his  flock  to  secure  his  own  safety  ;  it  is  chiefly .  a  spiritual 
fleeing  when  he  avoids  attacking  fashionable  errors,  or  rebuking 
prevalent  vices,  because  it  would  render  him  unpopular  and  would 
impair  his  personal  gain.  Isaiah  thus  graphically  describes  hire- 
lings :  "■  They  are  all  dumb  dogs,  they  cannot  bark ;  sleeping,  lying 
down,  loving  to  slumber.  Yea,  they  are  greedy  dogs  which  can 
never  have  enough,  and  they  are  shepherds  that  cannot  understand : 
they  all  look  to  their  own  way,  every  one  for  his  gain,  from  his 
quarter."     The  good  shepherd  seeks  the  honor  of  the  Lord  and  the 


'  //.  Sunday  after  Easter.  305 

welfare  of  the  flock  ;  the  hireling  seeks  his  own  honor  and  his 
own  gain. 

From  this  it  is  very  plain  that  our  Lord  Jesus  Christ  is  not  a 
hireling,  but  in  deed  and  in  truth  a  good  shepherd.  He  did  not 
seek  His  own  honor  and  ease,  or  He  would  have  ren^ained  on  the 
throne  of  glory  in  the  bosom  of  the  Father.  He  longed  for  the 
souls  of  men,  therefore  He  humbled  Himself  and  was  born  lowly  in 
a  stable,  a  helpless  infant.  He  did  not  dread  the  fangs  of  the  wolf, 
but  taught  the  way  of  God  in  truth,  fearlessly  opposing  the  wise 
and  the  powerful  of  the  people.  He  did  not  flee  when  danger  ap- 
proached, but  readily  stretched  forth  His  own  hands  to  be  bound 
that  the  disciples  might  go  free.  He  spared  not  His  own  life,  He 
cheerfully  laid  it  down  for  the  flock. '  Were  He  not  a  good  shep- 
herd, the  Jews  would  not  have  taken  Him  prisoner,  the  cursed  tree 
would  not  have  carried  Him,  the  grave  would  not  have  received 
Him.  Yea  surely,  Christ  and  He  alone  is  the  one  good  shepherd ; 
for  besides  Him  none  other  ever  undertook  the  warfare  against  the 
enemies  of  our  souls,  none  other  laid  down  his  life  for  us,  none 
other  can  lead  us  to  the  evergreen  pastures  of  eternal  salvation.  He 
is  the  shepherd  who  purchased  and  won  His  flock,  not  with  gold  or 
silver,  but  with  His  holy,  precious  blood,  and  with  His  innocent 
suffering  and  death,  in  order  that  it  might  be  His  own  ;  and  He  has 
done  what  He  here  promised :  "  And  other  sheep  I  have,  which  are 
not  of  this  fold ;  them  also  I  must  bring,  and  they  shall  hear  my 
voice  ;  and  there  shall  he  onefold,  and  07ie  shepherd."  He  sent  forth 
His  messengers  to  call  those  afar  off  from  the  east  and  from  the  west 
and  has  made  out  of  Jews  and  Gentiles  one  flock  of  Christians,  as 
He  yet  does  unto  this  present  day. 

Not  only  by  delivering  His  flock  from  the  power  of  the  enemies 
and  gathering  it  unto  Himself  does  Christ  prove  that  He  is  the 
good  shepherd.  He  in  particular  proves  His  love  and  His  faithful- 
ness in  providing  and  caring  for  those  which  belong  to  Him.  Eead 
this  whole  chapter  and  you  must  surely  see,  how  lovingly  and  faith- 
fully He  treats  every  single  one  of  His  flock.  One  peculiar  evi- 
dence of  His  loving  kindness  towards  His  own  is  yet  comprised  in 
our  text.     He  says :  "  /  a7n  the  good  shepherd,  and  hnow  my  sheep 


306  II.  Sunday  after  Faster. 

and  am  known  of  mine.  As  the  Father  knoweth  me,  even  so  know  I 
the  Father." 

A  shepherd  marks  his  sheep  to  know  them  :  Christ  marks  His 
own  with  the  seal  cf  the  Holy  Ghost  and  the  mark  of  the  cross. 
He  knows  His  own,  not  externally  only,  but  also  internally ;  for  He 
knows  them  as  He  is  known  of  the  Father.  Now  the  Father  so 
knows  the  Son  that  about  and  iti  Him  there  is  nothing  hidden  from 
the  Father's  knowledge.  So  Christ  knows  His  own.  He  sees  their 
weaknesses,  He  knows  their  wants,  He  is  acquainted  with  their 
sicknesses,  their  secret  longings  and  their  hidden  desires  are  patent 
before  Him.  He  need  not  be  told  of  their  ailings,  He  knows 
them  perfectly ;  for  "  the  foundation  of  God  standeth  sure,  having 
this  seal,  The  Lord  knoweth  them  that  are  his."  The  tears  which 
water  your  pillow  in  the  darkness  of  the  night,  the  good  shepherd 
counts  them  all ;  the  sighs  which  are  pressed  from  your  heart  by 
the  anguish  of  your  soul,  not  one  of  them  escapes  His  ear ;  hidden 
grief,  secret  distress  which  you  dare  not  disclose  to  any  living  soul 
on  earth,  the  good  shepherd  sees  it  gnawing  at  your  heart.  Shep- 
herds of  this  world  know  their  sheep  only  externally,  internal  in- 
juries and  diseases  their  eye  can  not  reach  ;  but  this  shepherd  has 
eyes  like  flames  of  fire.  He  sees  the  frailties  of  the  soul,  the  wounds 
of  the  heart,  the  ailings  of  the  spirit. 

Now  every  faithful  shepherd  when  he  sees  a  lamb  sick  or 
wounded  will  not  carelessly  suffer  it  to  perish,  he  will  seek  to  cure 
it  as  best  he  may.  Christ,  the  good  shepherd,  has  compassion  on 
His  sheep.  He  knows  His  own  and  He  makes  Himself  known  unto 
them  as  their  Savior  and  helper.  He  makes  them  to  know  His 
love.  His  help,  His  consolation,  so  that  they  learn  rejoicingly  to  say 
of  Him  :  "  He  maketh  me  to  lie  down  in  green  pastures  :  He  lead- 
eth  me  beside  the  still  waters.  He  restoreth  my  soul."  He  is,  in- 
deed, according  to  the  nature  of  His  kingdom,  not  a  shepherd  of 
the  body  only,  but  chiefly  of  the  soul.  Therefore  He  very  frequent- 
ly does  and  must  do  things  which  are  bitter  to  the  flesh  because  He 
seeks  the  health  and  the  salvation  of  the  soul.  Nevertheless  you 
who  seek  in  Him  the  shepherd  of  your  soul,  if  you  will  call  to  re- 
membrance your  former  days  and  consider  how  He  guided  you,  oft. 


//.  Sunday  after  Easter.  307 

indeed,  loading  you  with  a  heavy  burden  and  leading  you  over 
rough  roads,  yet  always  refreshing  your  heart  with  consolation  and 
hope  under  the  cross  ;  how  He  preserved  you  in  many  temptations 
and  defended  you  against  your  spiritual  enemies  :  when  pondering 
all  this  you  will  surely  be  obliged  to  confess  that  He  made  Himself 
know^n  to  you  as  your  Savior  and  helper,  and  you  will  be  constrained 
to  say  with  David  :  "  Thou  hast  been  my  help,  therefore  in  the 
shadow  of  thy  wings  will  I  rejoice."  The  good  shepherd  makes 
Himself  known  to  His  own,  and  more  they  do  not  need  than  to 
know  Him;  for  he  that  knows  Christ  and  seeks  daily  to  become 
better  acquainted  with  Him,  experiences  more  and  more  that  all  is 
vanity  what  the  world  offers,  but  that  Christ  gives  sweet  pasture. 
The  more  intimately  Christ's  own  become  acquainted  with  Him,  the 
more  they  learn  wholly  to  resign  themselves  unto  Him  saying  in 
their  hearts :  "Thou  shalt  guide  me  with  thy  counsel,  and  after- 
ward receive  me  to  glory.  Whom  have  I  in  heaven  but  thee  ?  and 
there  is  none  upon  earth  that  I  desire  besides  thee." 

n. 

Having  so  merciful  and  faithful  a  shepherd  who  has  delivered 
us  from  the  pits  in  which  there  is  no  water  and  leads  us  to  the  green 
pastures  of  the  Gospel,  the  duty  of  gratitude  demands  that  we  be- 
have ourselves  towards  Him  as  our  shepherd.  Indeed,  if  we  would 
be  members  of  His  flock  we  must  conduct  ourselves  towards  Him 
in  a  similar  manner  as  sheep  do  towards  their  shepherd.  The  Lord 
does  not  compare  His  Christians  to  adders  which  do  not  hear,  nor 
to  serpents  which  are  full  of  poison,  nor  to  swine  which  love  the 
mire.  He  compares  them  to  sheep  because  from  the  disposition  and 
the  qualities  of  that  animal  we  may  learn  how  we  ought  to  be  in 
heart  and  soul.  Now  a  quality  of  the  sheep  is  that  it  quickly  learns 
to  know  its  shepherd's  voice.  Though  a  dozen  call  it  from  differ- 
ent directions  it  will  know  the  voice  of  its  shepherd,  and-  though  it 
catch  but  a  glimpse  of  him  in  the  distance,  yet  it  knows  him.  We 
are  to  know  Jesus  as  our  Savior  and  to  distinguish  His  voice  from 
the  voice  of  others.  "  To  know  the  love  of  Christ  passeth  kn  o  wl 
edge,"  says  St.  Paul.  The  ancient  heathen  were  wont  to  say : 
Learn  to  know  thyself ;  but  of  far  greater  importance  is  it,  to  learn 


308  //.  Sunday  after  Easter. 

to  know  Jesus.  If  you  know  Jesus  it  is  sufficient,  though  you 
should  know  nothing  else,  and  if  you  do  not  know  Jesus  it  is  a  vain 
thing,  though  you  would  possess  all  the  wisdom  of  the  ancients. 

If  you  would  know  Jesus  you  must  hear  His  voice.  Let  a  sheep 
be  ever  so  distant  so  soon  as  it  hears  its  shepherd's  voice,  it  will  lift 
its  head  and  will  incline  its  ear.  If  Jesus  is  to  be  your  shepherd 
you  must  incline  your  ear  to  hear  his  voice.  Now  His  voice  is  His 
Word.  If  you  do  not  hear  and  heed  His  Word,  you  are  none  of  His. 
To  a  sheep  there  is  no  sound  so  sweet  as  the  voice  of  its  shepherd. 
If  you  are  of  Christ's  flock  there  is  nothing  so  sweet  to  you  as  the 
voice  of  His  Gospel.  If  you  have  no  love  and  no  longing  for  His 
Word,  if  it  is  an  unpleasant  task  to  you  to  go  to  the  place  where 
His  voice  is  heard,  then  you  are  none  of  His.  The  children  of  the 
world  find  their  greatest  delight  in  hearing  that  which  is  of  the 
world.  Christ's  flock  knows  nothing  sweeter  than  His  voice. 
Which  is  the  case  with  you  ?  Can  you  say  :  "  The  judgments  of 
the  Lord  are  sweeter  than  honey  and  the  honey-comb."  Sheep  do 
not  only  listen  to  the  voice  of  their  shepherd,  they  are  quick  to  fol- 
low his  call.  As  soon  as  the  shepherd's  voice  resounds  the  whole 
flock  starts  to  run  to  him.  If  you  would  be  of  Christ's  flock  you 
must  follow  His  calling,  otherwise  if  you  do  listen  to  His  Word, 
but  will  neither  believe  it  nor  live  agreeably  to  it,  you  can  be  none 
of  His ;  for  of  His  sheep  He  says  :  "  My  sheep  hear  my  voice,  and 
they  follow  me  :  and  I  give  unto  them  eternal  life ;  and  they  shall 
never  perish,  neither  shall  any  man  pluck  them  out  of  my  hand." 
If  you  do  not  follow  His  voice  you  deny  Him  to  be  your  shepherd, 
and  you  can  have  no  hope  of  eternal  life ;  but  if  you  do  hear  His 
voice  and  f(>llow  Him  no  one  shall  pluck  you  out  of  His  hand ;  for 
He,  your  shepherd,  will  stand  for  you. 

Sheep  do  not  follow  the  voice  of  a  stranger.  We  must  not 
follow  after  every  voice  which  we  hear,  as  fickle  hearts  do ;  we. 
must  "  try  the  spirits  whether  they  are  of  God :  because  many  false 
prophets  are  gone  out  into  the  world."  We  must  apply  diligence 
to  learn  to  distinguish  the  voice  of  Jesus  from  all  other  voices,  and 
His  voice  alone  we  must  follow.  The  sheep  is  a  useful  animal.  It 
literally  does  what  John  the  Baptist  says ;  "  He  that  hath  two  coats, 


//.  Sunday  after  Easter.  309 

let  him  impart  to  him  that  hath  none."  Learn  to  be  useful  unto 
others.  "  To  do  good,  and  to  communicate,  forget  not :  for  with 
such  sacrifices  God  is  well  pleased."  The  sheep  is  a  cleanly  animal  ; 
it  avoids  mire  wherever  it  can.  Do  likewise.  "  Blessed  are  the 
pure  in  heart :  for  they  shall  see  God."  The  sheep  is  an  humble 
animal,  and  at  sheepfolds  the  entrance  is  low.  He  that  would  en- 
ter must  stoop.  "  Be  not  highminded,"  or  you  can  not  enter 
Christ's  fold.  He  Himself  is  the  door,  and  if  you  would  enter  by 
Him,  you  must  be  minded  as  He  was ;  you  must  humble  yourself, 
as  He  humbled  Himself.  Sheep  are  content  with  scanty  pasture. 
Too  luxurient  pasture  is  not  wholesome  for  them,  and  is  apt  to 
cause  diseases.  "  Having  food  and  raiment  let  us  be  therewith  con- 
tent." Crave  not  worldly  prosperity  and  ease,  and  murmur  not 
under  the  cross,  but  let  the  shepherd  choose  the  pasture  for  you. 
Sheep,  when  in  terror,  commence  to  bleat.  "  Pray  without  ceasing." 
In  distress  and  anguish  forget  not  to  make  known  your  requests  to 
the  shepherd.  The  sheep  is  a  gentle  animal.  It  harms  no  one,  and 
when  it  is  injured  it  does  not  seek  to  retaliate.  "  Recompense  to 
no  man  evil  for  evil,"  and  if  evil  is  done  unto  you,  do  not  seek  to 
avenge  yourselves,  but  give  place  unto  wrath  ;  the  shepherd  will 
repay  in  due  time.  Sheep  follow  wherever  their  shepherd  leads,  be 
the  road  smooth  or  rough.  Let  yourselves  be  guided  by  the  hand 
of  the  Lord  according  to  His  will,  and  know  that  He  makes  all 
things  to  work  together  for  your  good  and  at  last  leads  jou  to  the 
proud  rest  of  the  saints  above. 

Let  us  rejoice  because  we  have  so  loving  and  faithful  a  shep- 
herd who  bought  us  so  dearly  and  who  cares  for  us  so  diligently. 
To  Him  let  us  cheerfully  entrust  our  souls,  daily  striving  to  become 
more  intimately  acquainted  with  Him  and  more  like  unto  Him, 
that  on  the  day  of  judgment  we  may  be  numbered  among  the  sheep 
at  His  right  hand  and  none  may  be  missing  there.     Amen. 


III.   SUNDAV   AKTER   EASTER. 


Text  :  A  little  while,  and  ye  shall  uot  see  me  :  and  again,  a  little 
while,  and  ye  shall  see  me,  because  I  go  to  the  Father.  Then  said  some 
of  his  disciples  among  themselves,  What  is  this  that  he  saith  unto  us,  A 
little  while,  and  ye  shall  not  see  me :  and  again,  a  little  while,  and  ye 
shall  see  me:  and.  Because  I  go  to  the  Father?  They  said  therefore, 
What  is  this  that  he  saith,  A  little  while?  we  cannot  tell  ^hat  he  saith. 
Now  Jesus  knew  that  they  w'ere  desirous  to  ask  him,  and  said  unto  them. 
Do  ye  inquire  among  yourselves  of  that  I  said,  A  little  while,  and  ye  shall 
not  see  me :  and  again,  a  little  while,  and  ye  shall  see  me  ?  Verily,  verily, 
I  say  unto  you,  that  ye  shall  Aveep  and  lament,  but  the  world  shall  rejoice  : 
and  ye  shall  be  sorrowful,  but  your  sorrow  shall  be  turned  into  joy.  A 
woman  when  she  is  in  travail  hath  sorrow,  because  her  hour  is  come :  but 
as  soon  as  she  is  delivered  of  the  child,  she  remembereth  no  more  the  an- 
guish, for  joy  that  a  man  is  born  into  the  world.  And  ye  now  therefore 
have  sorrow:  but  I  will  see  you  again,  and  your  heart  shall  rejoice,  and 
your  joy  no  man  taketh  from  you.  And  in  that  day  ye  shall  ask  me 
nothing.     .John  IG,  16-23. 


Tlie  children  of  the  world,  who  live  only  for  this  world,  think 
it  their  greatest  gain  to  live  after  their  heart's  desire,  to  do  what  the 
flesh  lusts  after.  If  they  can  have  what  they  crave  in  this  world, 
they  count  themselves  happy,  and  they  regard  the  Christians  as  act- 
ing foolishly  in  denying  themselves  and  following  Christ.  If  a  man 
of  the  Avorld  can  only  practice  those  sins  and  vices  in  which  he  de- 
lights ;  if  he  can  only  obtain  what  he  covets,  he  has  his  heaven  on 
earth  and  he  cares  nothing  for  another  heaven.  Given  the  choice, 
if  they  would  rather  be  on  earth  or  in  heaven,  the  worldly  minded 
would  not  be  slow  to  choose  the  earth  before  heaven.  This  is  the 
chiefest  reason,  why  men  refuse  to  become  Christians  and  to  walk 
with  Christ,  because  they  do  not  want  to  forego  the  pleasures  and 
the  enjoyments  of  sin.     They  love  sin  and  are  not  walling   to   for- 

(310) 


///.  Sunday  after  Easter.  311 

sake  it.  They  do  not  want  to  crucify  the. flesh,  they  want  to  live 
in  the  world  as  it  suits  them,  indulging  in  the  lust  of  the  flesh  and 
the  lust  of  the  eyes  and  the  pride  of  life. 

Their  principle  is,  to  enjoy  life  while  it  lasts;  to  make  out  of 
the  world  what  they  can.  Thus  Isaiah  describes  the  mind  and  do- 
ings of  the  ungodly  in  the  21st  chapter,  saying :  "  Behold  joy  and 
gladness,  slaying  oxen,  and  killing  sheep,  eating  flesh  and  drinking 
wine  :  let  us  eat  and  drink  ;  for  to-morrow  we  shall  die,"  and  in  the 
56th  chapter  he  writes  :  "They  all  look  to  their  own  way,  every  one 
for  his  gain,  from  his  quarter.  Come  ye,  say  they,  I  will  fetch 
wine,  and  we  will  fill  ourselves  with  strong  drink ;  and  to-morrow 
shall  be  as  this  day,  and  much  more  abundant."  Even  so  the  Lord, 
in  the  12th  chapter  of  Luke,  introduces  a  man  who  had  filled  his 
granaries  and  who  said  unto  his  soul :  "  Thou  hast  much  goods 
laid  up  for  many  years  ;  take  thine  ease,  eat,  drink,  and  be  merry." 
That  is  all  the  desire  of  the  world,  to  gather  riches,  to  have  easy 
days,  to  eat,  drink  and  make  merry.  These  things  are  the  heaven 
of  the  natural  man. 

But  what  do  people  gain  by  forgetting  God  and  walking  in 
sinful  pleasures  ?  "  ^  little  luMle "  and  their  joy  is  turned  into 
sorrow.  The  wicked  fare  like  tlje  people  before  the  flood  ;  like  the 
inhabitants  of  Sodom  and  Gomorrah.  After  speaking  of  the  pros- 
perity of  the  wicked,  Asaph,  in  the  73d  Psalm,  says  of  them  :  "How 
are  they  brought  into  desolation,  as  in  a  moment!  they  are  utterly- 
consumed  with  terrors."  The  way  of  the  iiugodly  appears  to  him 
a  pleasant  way ;  he  finds  it  garnished  with  flowers  ;  the  pleasure  of 
sin  tastes  to  him  sweet  as  honey;  but  this  flowcry  way  ends  in  sor- 
row and  misery.  When  he  comes  to  die,  terrors  lay  hold  upon  him, 
in  death  his  joy  is  turned  into  sorrow,  and  his  sorrow  no  man  tak- 
eth  from  him.  With  the  wicked  there  is  first  joy,  then  sorrow.  A 
little  while  he  rejoices,  then  his  joy  is  turned  into  never-ending 
sorrow. 

0,  the  blindness  and  perverseness  of  man  is  beyond  compre- 
hension !  How  many  thousands  know  full  well  that  the  way  in 
which  they  are  walking  will  lead  them  to  destruction  ?  But  they 
like  that  way,  they  love  it,  it  is  their  heart's  delight  to  walk   in   it, 


312  ///.  Sunday  after  Easter. 

and  they  will  not  depart  from  it.     For  the  short   pleasure   of   sin 
which  flits  away  like  a  shadow,  men  will  barter  their   soul's   salva- 
tion, and  although   they   know   it,   they   nevertheless   will    do   it. 
"  Whose  damnation  is  just." 

But  with  the  children  of  God  the  reverse  is  the  -case.  The 
children  of  the  world  first  joy,  then  must  sorrow  forever  ;  but  the 
children  of  God  first  sorrow,  then  rejoice  forever.  Of  this  the  Lord 
speaks  plainly  in  this  day's  text.     Let  us  therefore  briefly  consider  : 

The  Christian's  Hope  in  Sorrow. 

I  would  set  forth, 

L     That  the  Christian  can  not  be  spared  sorrow;  and 
11.     That  his  sorrow  is  followed  by  joy. 

I. 

During  His  long  conversation  with  the  disciples  in  the  night 
before  His  crucifixion,  the  Lord  frequently  mentioned  His  going  to 
the  Father.  So  here  :  "  A  little  while,  and  ye  shall  not  see.  me  :  and 
again,  a  little  while,  and  ye  shall  see  me,  because  I  go  to  the  Father.'^ 
What  is  His  going  to  the  Father  ?  What  does  He  mean  by  it  ? 
His  going  to  the  Father  was  not  only  His  ascension  to  heaven,  it 
comprises  His  suffering,  crucifixion,  death,  resurrection  and  ascen- 
sion. All  this  is  comprised  in  His  going  to  the  Father ;  for  through 
much  suffering  He  had  to  enter  in  to  His  glory.  That  all  this  is 
comprised  in  His  going  to  the  Father  is  evident  from  His  words. 
He  says,  because  He  was  going  to  the  Father,  therefore  the  disciples 
in  a  little  while  would  not  see  Him,  and  again  in  a  little  while, 
they  would  see  Him.  These  words  the  Lord  spake  when  eating  the 
last  passover  in  the  paved  hall,  and  then  it  was  indeed  only  "  a  little 
while,"  only  a  few  hours  until  He  was  betrayed  in  the  garden  and 
led  away  by  the  band  of  men  who  had  come  to  capture  Him.  Then 
the  disciples  fled,  and  hence,  being  separated  from  Him  they  did  not 
see  Him.  So  the  words  were  fulfilled:  'M  little  while,  and  ye  shall  not 
see  me."  But  it  did  not  last  long  until  the  others  were  also  fulfilled  : 
And  again,  a  little  while,  and  ye  shall  see  me."  When  He  arose  the 
third  day  the  disciples  saw  Him  again. 


///.  Sunday  after  Easter.  313 

This  is  the  literal  meaning  and  fulfillment  of  these  words,  and 
after  they  have  been  so  fulfilled  we  easily  understand  them ;  but 
the  disciples  did  not  understand  them.  They  inquired  among  them- 
selves :  "  What  is  this  thai  he  saith  unto  us,  A  little  tohile,  and  ye 
shall  not  see  me :  and  again,  a  little  while,  and  ye  shall  see  tne:  and, 
Because  I  go  to  the  Father?  They  said  therefore,  What  is  this  that 
he  saith,  A  little  luhile?  we  cannot  tell  luhat  he  saith.''  To  the  dis- 
ciples these  words  must  indeed  have  appeared  dark  ;  for  prophecies 
are  never  so  plain  before  as  after  their  fulfillment,  and  the  disciples 
were  yet  in  error  as  to  the  nature  of  Christ's  work  and  kingdom ; 
but  though  they  understood  them  not,  they  preserved  the  words  un- 
changed as  the  Lord  had  spoken  them  and  inquired  after  their 
meaning.  If  there  is  a  word  of  the  Scripture  of  which  we  do  not 
know  what  it  means,  we  must  not  reject  it  or  put  our  own  con- 
struction upon  it,  we  must  preserve  it  as  God  has  given  it,  and 
should  pray  the  Lord  to  open  our  eyes  that  we  may  behold  the  won- 
drous things  of  His  law.  And  if  we  so  faithfully  preserve  His 
Word  and  pray  for  His  light.  He  will  surely  enlighten  us  more  and 
more,  as  He  did  the  disciples.  Unto  them  He  said :  "  Do  ye  inquire 
among  yotir selves  of  that  I  said,  A  little  while,  and  ye  shall  not  see 
me :  and  again,  a  little  lohile,  afid  ye  shall  see  me  ?  Verily,  verily, 
I  say  unto  you,  that  ye  shall  tveejj  and  lament,  but  the  loorld  shall  re- 
joice :  and  ye  shall  he  sorrowful,  hut  your  sorroiv  shall  he  turned  into 
joy."  It  is  remarkable  that  the  samp  words  are  three,  times  in  this 
text,  and  yet  the  Lord  adds  a  double  affirmation  in  explaining  them. 
He  evidently  attaches  great  importance  to  the  words  and,  indeed 
we  should  keep  them  in  mind  all  the  days  of  our  lives,  that  we 
would  never  give  place  to  sorrowfulness  and  despondency,  but 
would  be   joyous  in  the  Lord  always. 

In  this  explanation  the  Lord  does  not  stop  at  the  first  and  liter- 
al meaning  of  the  words.  He  draws  from  those  short  words  the 
most  beautiful,  instructive  and  consoling  doctrines.  The  "  little 
while"  He  interprets  as  the  time  of  sorrow  and  lamentation,  and  the 
seeing  him  again  as  the  time  of  joy  and  exultation.  Without  this 
explanation  we  might  have  thought  the  first  words  of  our  text  had 
only  been  intended  for  the  disciples,  who  saw  Him  again  when  He 


314  III.  Sunday  after  Easter. 

was  risen  from  the  dead,  but  here  we  learn  that  they  concern  all 
His  followers,  far  and  near.  In  the  disciples  this  was,  of  course, 
first  fulfilled.  They  had  a  time  of  sorrow  when  the  Lord  lay  dead 
in  the  grave.  Surely,  in  that  time  their  hearts  must  have  bled 
when  they  considered  how  the  Lord  was  taken  from  them ;  how 
faithless  they  had  been  and  how  their  enemies  triumphed  and  ex- 
ulted. But  their  sorrow  was  of  short  duration.  When  the  Lord 
rose  again,  it  was  turned  into  joy.  Even  so  the  joy  of  the  enemies 
was  also  of  short  duration.  Quickly  it  was  turned  into  sorrow  and 
consternation.  The  chief  priests  and  Pharisees  rejoiced  to  see  Jesus 
of  Nazareth,  whom  they  hated  so  intensely  and  feared  so  greatly, 
was  raised  on  the  cross.  But  their  joy  lasted  a  little  while  only. 
It  was  cut  short  by  the  soldiers  announcing  His  resurrection.  Even 
as  it  was  with  the  sorrow  of  the  disciples,  so  it  was  also  with  the 
joy  of  the  Jews. 

Now  that  which  befell  the  disciples  is  the  lot  of  all  true  fol- 
lowers of  Christ.  What  the  Lord  predicted  to  the  disciples,  that 
they  must  first  lament,  but  after  a  little  while  their  lamentation 
would  be  converted  into  rejoicing,  so  He  says  to  all  that  follow  Him : 
First  sorrow,  then  joy. 

Here  we  are  distinctly  told  what  every  one  must  expect  who 
would  be  a  follower  of  Christ,  that  he  must  pass  through  sorrows 
before  he  can  taste  of  the  joy  of  the  Lord.  Indeed,  no  one  can  be- 
come a  follower  of  Christ,  no  one  can  become  a  Christian, 
without  first  passing  through  sorrow,  the  sorrow  over  sin.  Any 
one  who  has  never  yet  experienced  the  sorrow  of  repentance,  only 
deceives  himself,  if  he  imagines  himself  to  be  Christ's.  No  man  can 
really  and  truly  joy  over  the  forgiveness  of  sin  who  has  never 
yet  sorrowed  over  sin.  This  can  not  be  otherwise,  because  conver- 
sion is  the  turning  away  of  the  heart  from  sin  unto  Christ.  Now 
the  natural  heart  loves  sin,  and  it  will  not  turn  from  sin,  neither 
can  it  abhor  sin,  if  it  is  not  first  crushed  with  the  hammer  of  the 
law.  The  heart  must  first  feel  the  terrors  of  the  law,  it  must  trem- 
ble at  the  wrath  of  God,  it  must  labor  and  sigh  under  the  burden 
of  its  guilt,  before  it  will  receive  Christ  as  its  Savior.  To  become 
a  Christian,  man  must  experience  what  Jeremiah  says  :  "  Know  and 


///.  Siinday  after  Easter.  315 

see  that  it  is  an  evil  thing  and  bitter,  that  thou  hast  forsaken  the 
Lord  thy  God."  Before  a  man  can  rejoicingly  say  with  David  : 
"Bless  the  Lord,  0  my  soul:  who  forgiveth  all  thine  iniquities;  who 
healeth  all  thy  diseases,"  before  a  man  can  heartily  speak  thus,  he 
must  first  experience  something  of  that  sorrow  of  which  David  in 
the  38th  Psalm  says:  "Mine  iniquities  are  gone  over  mine-  head  : 
as  an  heavy  burden  they  are  too  heavy  for  me.  I  am  troubled ;  I  am 
bowed  down  greatly ;  I  go  mourning  all  the  day  long."  If  you 
have  never  yet  experienced  the  burden  of  sin,  if  you  can  yet  make 
light  of  sin,  or  regard  it  a  light  thing,  then  surely,  you  are  yet  in 
your  sins ;  for  the  Lord  said :  "  They  that  be  whole  need  not  a 
physician,  but  they  that  are  sick."  That  man  alone  will  pronounce 
Christ  welcome  as  his  physician  who  knows  something  of  the  pangs 
of  conscience  caused  by  the  disease  of  sin. 

But  here  at  this  place  the  Lord  is  not  speaking  of  the  sorrow 
of  repentance;  for  the  disciples  were  already  His  followers,  but  of 
sorrows  which  the  Christian  must  bear  in  his  pilgrimage  to  his 
everlasting  home.  No  one  can  pilgrim  to  heaven  without  bearing 
the  toils  and  hardships  of  the  pilgrimage.  So  long  as  the  Christian 
is  yet  in  this  world,  he  must  experience  sorit)w  for  sorrow ;  yea,  he 
cannot  be  altogether  without  sorrow,  even  because  he  is  in  the  world 
which  is  Satan's  kingdom.  Of  the  multitude  of  sorrows  which  be- 
fall the  Christians  let  me  mention  only  one  which  the  Lord  indi- 
cates in  our  text  when  He  says :  "  Ye  shall  loeep  and  lament,  hut  the 
world  shall  rejoice"  He  evidently  places  the  sorrow  of  the  Christians 
and  the  joy  of  the  world  in  a -certain  connection.  He  does,  there- 
fore, not  only  mean  to  say,  after  He  would  have  gone  to  the  Father 
the  world  would  go  on  rejoicing  as  before;  He  refers  to  a  particu- 
lar joy  of  the  world,  a  joy  which  causes  or  increases  the  sorrows  of 
the  Christian,  as  though  He  would  say  :  Ye  shall  be  sorrowful  and 
the  world  will  rejoice  over  your  sorrows.  The  world  rejoices  over 
the  misfortunes  and  afflictions  of  the  Christians.  So  it  was  in  the 
time  of  Christ.  How  did  the  high  priests,  scribes  and  Pharisees 
rejoice,  seeing  the  Lord  nailed  to  the  cross !  With  mocking  words 
the  Jews  expressed  their  satanic  joy  at  His  death,  wagging  their 
heads  and  saying :  "Ah,  thou  that  destroyest  the  temple  and  build- 


316  ///  Sunday  after  Easter. 

est  it  in  three  days,  save  thyself,  and  come  down  from  the  cross."' 
How  did  the  heathen  rejoice  when  murdering  the  Christians,  and 
with  what  exultation  did  they  erect  monuments  bearing  boastful 
inscriptions  in  memory  of  the  imaginary  extirpation  of  that  hated 
sect !  With  what  malicious  joy  did  Papists  gather  faggots  to  burn 
evangelical  Christians !  In  this  respect  the  world  has  not  changed 
its  sentiments  and  will  never  change  them.  The  ungodly  hate  the 
Christian  secretly  in  their  hearts  and  when  calamities  befall  him 
they  rejoice  and  say  :  '  Behold,  he  pretended  to  be  so  pious  ;  why 
does  not  his  God  help  him  and  make  him  prosperous  in  the  world  ?  ' 
And  if  a  Christian  is  overtaken  by  ever  so  small  a  fault,  the  world 
will  say  maliciously  :  There,  you  can  see  his  hypocrisy.  When  the 
Christian  must  weep,  the  world  rejoices ;  and  if  the  Christian  does 
not  only  behold  the  prosperity  of  the  wicked,  but  must  also  see 
their  malignity  towards  him,  he  is  apt  to  take  offence  and  to  become 
exceeding  sorrowful ;  for  Satan  will  dart  thoughts  like  these  into 
his  mind  :  Can  it  be  true  that  God  is  gracious  unto  thee,  seeing  the 
wicked  are  prosperous  and  thou  afflicted  ? 

This  is  one  of  the  many  sorrows  which  the  Christian  must 
bear ;  for  everything  causes  him  sorrow  which  tends  to  hide  the 
Lord  from  him  that  he  can  not  see  Him.  But  there  is  hope  in  the 
Christian's  sorrow. 

II. 

The  Christian's  sorrow  is  not  something  eternal.  It  does  not 
last  forever.  The  Christian's  sorrow  is  not  like  the  sorrow  which  the 
wicked  must  suffer.  To  the  sorrow  of  the  wicked  there  will  be  no 
end,  but  to  the  sorrow  of  the  Christian  there  is  an  end.  "  A  little 
while,"  says  the  Lord,  ^^  and  ye  shall  see  me."  The  Christian's  sor- 
row lasts  "  a  little  while."  Glorious  words !  They  breathe  the  hope 
of  coming  deliverance  and  joy.  Already  on  this  earth  the  Christian 
is  not  left  altogether  without  joy ;  he  is  often  granted  to  taste  the 
joy  of  the  Lord.  He  rejoices  in  as  far  as  he  sees  the  Lord  with  the 
eye  of  faith.  He  rejoices  over  the  grace  of  God,  the  forgiveness  of 
his  sins,  the  promises  of  the  Gospel.  And  this  is  not  a  hollow 
boisterous  joy  like  the  merry  making  of  the  world,   it   is   an   inex- 


///.  Sunday  after  Easter.  317 

pressible,  secret,  still,  sweet  joy  of  the  soul,  like  unto  the  still,  small 
voice  which  the  prophet  Elijah  heard  and  at  which  he  covered  his 
face.  If  the  Christian,  so  long  as  he  sojourns  on  this  earth,  is 
plagued  every  morning,  he  also  enjoys  moments  of  light  and  glad- 
ness. Again  and  again  is  fulfilled  in  him  what  the  Lord  here  says  : 
**  Your  sorrow  shall  be  turned  into  joy."  Ever  and  anon  does  the 
Lord  turn  the  sorrow  of  His  children  into  joy.  He  has  said  :  "  Call 
upon  me  in  the  day  of  trouble,"  and  He  has  promised  :  "  I  will  de- 
liver thee,  and  thou  shalt  glorify  me."  He  keeps  His  word,  deliv- 
ering His  children  and  causing  them  to  glorify  Him.  God  makes 
His  children  to  confess  with  David  :  "He  hath  delivered  me  out  of 
all  trouble."  God  permits  troubles  to  beset  His  children,  but  He 
also  refreshes  them.  He  grants  them  times  of  respite  when  the 
heart  is  still  and  the  soul  joyous,  and  you  will  agree  with  me  that 
such  moments  of  the  secret  joy  of  the  Spirit  are  far  more  precious 
than  the  highest  pleasures  which  this  world  can  offer.  Yes,  already 
in  this  life  there  are  to  the  Christian  hours  of  light,  when  sorrow  is 
forgotten  and  the  soul  is  lifted  up  that  it  triumphantly  says : 

O  Friend  of  souls,  how  blest  am  I 

Whene'er  Thy  love  my  spirit  calms  ! 
From  sorrow's  dungeon  forth  I  fly, 

And  hide  me  in  Thy  shelt'ring  arms. 
The  night  of  weeping  flies  away 
Before  the  heart-reviving  ray 

Of  love,  that  beams  from  out  thy  breast ; 
Here  is  my  heaven  on  earth  begun ; 
Who  is  not  joyful,  that^has  won 

In  Thee,  O  Lord,  his  joj^  and  rest  ? 

But  the  Lord  is  here  not  speaking  only  of  days  of  deliverance 
and  hours  of  joy.  He  fully  means  what  His  words  express  :  "  Your 
sorroio  shall  he  turned  into  joy."  The  time  is,  when  all  sorrows  of 
the  Christians  are  turned  into  joy,  joy  everlasting,  and  that  is  the  time 
of  which  Simeon  said :  "  Now  lettest  thou  thy  servant  depart  in 
peace  ;  "  the  time  of  which  the  116th  Psalm  declares  :  "Precious 
in  the  sight  of  the  Lord  is  the  death  of  his  saints."  In  death  the 
gate  to  the  Eden  of  perfect  joy  is  opened  to  the  Christian.  When  the 


318  ///.  Sunday  after  Easter. 

soul  departs  from  this  cumbrous  clay,  that  is  the  precious  time 
when  all  sorrow  is  turned  into  joy.  Of  that  joy  the  Lord  here  tells 
us  three  things  which  the  Christian  in  part  enjoys  already  iu  this 
life.  He  says:  ^' Ye  noio  therefore  have  sorrow ;  hut  I iv ill  see  you 
again,  and  your  heart  shall  rejoice."  The  joy  of  this  world  is  never 
unalloyed,  there  is  always  something  lurking  in  the  background 
which  spoils  it,  and  makes  it  but  a  half-hearted  joy,  as  it  is  written  : 
"  The  wicked  are  like  the  troubled  sea,  when  it  cannot  rest,  whose 
waters  cast  up  mire  and  dirt.  There  is  no  peace,  saith  my  God,  to 
the  wicked,"  The  wicked  have  no  peace  of  heart  and  conscience, 
and  how  could  they  have  true  and  genuine  joy  ? 

In  heaven  the  heart  rejoices  with  full,  free,  unalloyed  joy: 
There  is  nothing  to  trouble,  nothing  to  fear,  nothing  to  mar  the 
joy;  "for  the  former  things  are  passed  away."  The  Lord  contin- 
ues: *^  And  your  joy  no  man  taJceth  from  you."  On  this  earth  we 
must  always  apprehend  that  the  time  of  joy  might  quickly  end,  and 
clouds  of  trouble  arise,  but  in  heaven  we  shall  joy  without  fear  that 
the  joy  might  pass  away.  There  will  be  no  one  to  take  it  away.  It 
is  not  a  temporary,  but  an  abiding  joy.  Finally,  the  Lord  says  : 
"  A7id  in  that  day  ye  shall  ask  me  nothing."  In  this  life  our  knowl- 
edge is  piecemeal.  We  know  only  in  part,  and  often  it  smarts  us 
that  we  see  so  dimly,  and  what  joy  will  it  be  when  we  shall  see  into 
the  depths  of  God's  counsel  of  grace,  when  we  shall  behold  the  con- 
nection of  the  manifold  events  of  our  life  and  shall  understand  how 
all  things  worked  together  for  our  good. 

Let  not  Satan  blind  you  to  seek  your  joy  in  this  world,  for  the 
Lord  has  said  :  "  Woe  unto  you  that  laugh  now !  for  ye  shall  mourn 
and  weep,"  And  king  Solomon  says :  "  It  is  better  to  go  to  the 
house  of  mourning,  than  to  the  house  of  feasting.  Sorrow  is  better 
than  laughter.  The  heart  of  the  wise  is  in  the  house  of  mourning ; 
but  the  heart  of  fools  is  in  the  house  of  mirth.  It  is  better  to  hear 
the  rebuke  of  the  wise,  than  for  a  man  to  hear  the  song  of  fools." 
These  words  Solomon  wrote  in  his  old  age,  after  he  had  tested  the 
joys  of  this  world  and  had  found  them  vanity. 

Ye  children  of  God !  be  not  offended,  if  you  must  experience 
many  sorrov.'S.     The  time  is  coming  when  you  shall  see   the   Lord 


///.  Sunday  after  Easter.  ■         319 

and  your  heart  shall  rejoice,  and  the  sorrows  and  trials  of  this  life 
shall  be  forgotten.  Then  shall  all  your  sorrows  appear  unto  you 
like  a  dream  that  flitted  by  and  disappeared.  0,  the  sweetness, 
the  ecstacy,  the  bliss  of  entering  the  mansions  above  with  the 
thought :  "  A  little  while  "  of  sorrow  behind,  and  now  an  eternity  of 
joy  before,  joy  which  no  man  shall  disturb.  Then  we  shall  no 
more  ask  the  Lord  :  Why  was  it  necessary  for  me  to  endure  this 
and  to  suffer  that,  then  we  shall  know  all,  and  taking  the  harps  of 
praise  we  shall  give  honor  to  the  Lamb  which  brought  us  out  of 
sorrow  through  tribulation  to  the  inheritance  of  the  saints  in  light. 
0,  ye  who  are  called  to  that  joy,  lift  up  your  heads,  if  by  afflictions 
you  are  made  like  unto  your  Lord  for  "«  little  while."  Know  that, 
if  ye  be  like  unto  Him  in  sorrow,  you  shall  also  be  like  unto  Him 
in  glory.     Glory  in  tribulation,  rejoice  in  hope.     Amen. 


IV.   SUNDAY   AKTER   EASTER. 


Text  :  But  now  I  go  my  waj  to  him  that  sent  me,  and  none  of  you 
asketh  me,  Whither  goest  thou  ?  But  because  I  have  said  these  things 
unto  you,  sorrow  hath  filled  your  heart.  Nevertheless,  I  tell  you  the 
truth :  It  is  expedient  for  you  that  I  go  away :  for  if  I  go  not  away,  the 
Comforter  will  not  come  unto  you ;  but  if  I  depart,  I  will  send  him  unto 
you.  And  when  he  is  come,  he  will  reprove  the  world  of  sin,  and  of  right- 
eousness, and  of  judgment :  of  sin,  because  they  believe  not  on  me;  of 
righteousness,  because  I  go  to  my  Father,  and  ye  see  me  no  more ;  of 
judgment,  because  the  prince  of  this  world  is  judged.  I  have  yet  many 
things  to  say  unto  you,  but  ye  cannot  bear  them  now.  Howbeit,  when  he, 
the  Spirit  of  truth,  is  come,  he  will  guide  you  into  all  truth  :  for  he  shall 
not  speak  of  himself ;  but  whatsoever  he  shall  hear,  that  shall  he  speak : 
and  he  will  shew  you  things  to  come.  He  shall  glorify  me  :  for  he  shall 
receive  of  mine,  and  shall  shew  it  unto  you.  All  things  that  the  Father 
hath  are  mine :  therefore  said  I,  that  he  shall  take  of  mine,  and  shall  shew 
it  unto  you.     John  16,  5-15. 

Jesus  Christ  is  the  One  of  whom  all  Scripture  treats.  He  is 
the  sum  and  summary,  the  sun  and  centre  of  the  whole  Bible.  The 
Word  which  the  Spirit  of  God  has  given  speaks  to  us  of  the  Savior 
whom  God  has  sent,  and  this  is  the  object  for  which  the  Word  is 
given,  to  lead  men  to  Jesus  Christ.  All  that  we  read  in  the  Bible 
from  beginning  to  end,  either  directly  or  indirectly,  refers  to  Jesus 
Christ,  and  he,  therefore,  alone  reads  the  Bible  right  who  so  reads 
it  as  to  find  Christ  in  it.  That  Christ  is  the  sun  and  centre  of  the 
Scriptures  of  the  Old  Testament  is  evident  from  His  words  when 
He  says  :  "  Search  the  scriptures ;  for  in  them  ye  think  ye  have 
eternal  life  :  and  they  are  they  which  testify  of  me."  Immediately 
after  the  fall  of  man  God  gave  the  promise  of  the  woman's  Seed, 
the  Savior,  who  would  restore  man  again,  and  this  was  the  religion 
of  the  fathers  before  the  flood  that  they  looked  for  salvation  in  this 
promised  Seed  of  woman.     Of  this  same  One  God   spake   to   Abra- 

(320) 


IV.  Sunday  after  Easter.  321 

ham  promising  out.  of  his  seed  He  should  come  and  in  Him  all 
families  of  the  earth  should  be  blessed,  and  this  was  the  religion  of 
the  patriarchs  that  they  looked  for  salvation  in  this  promised  Seed 
of  Abraham.  Of  this  same  One  God  spake  by  Moses  and  prefigured 
Him  to  Israel  in  the  paschal  lamb,  in  offerings,  sacrifices  and  mani- 
fold types  and  figures,  and  this  was  the  religion  of  every  true  Israel- 
ite that  he  looked  for  salvation,  not  in  the  works  of  the  law,  nor  in 
the  sacrificing  of  beasts  and  birds,  but  in  Him  of  whom  Moses  and 
the  prophets  spake,  to  whom  all  offerings  pointed  as  to  the  one  true 
and  acceptable  offering  for  sin.  That  Christ  is  the  sun  and  centre 
of  the  New  Testament,  is  needless  to  show.  It  tells  us  how  the  long 
promised  Savior  came  from  the  house  of  Judah,  and  that  He  not 
only  accomplished  the  work  of  redemption  assigned  to  Him  from 
eternity,  but  also  gave  the  Spirit  whose  oflSce  it  is  to  glorify  Christ 
in  the  hearts  of  men  until  the  end  of  days. 

So  the  whole  Scriptures  from  end  to  end  testify  of  Christ,  and  in 
all  ages  £ver  since  man  was  driven  from  paradise  this  alone  was  and 
is  the  true  religion  which  leads  men  to  Christ ;  this  alone  the  right 
and  saving  faith  which  looks  to  this  One  Savior  of  mankind  for 
life  and  salvation.  Those  alone  have  the  light  of  life  who  look  to 
Christ,  the  Light  of  the  world,  whilst  all  looking  to  anything  else 
have  walked  and  do  walk  in  darkness  and  do  not  see  the  light  of  life. 
The  Bible,  indeed,  also  contains  the  law  which  in  itself  knows  and 
says  nothing  of  Jesus  Christ,  but  only  tells  us  what  is  right  and 
what  wrong  before  God  ;  yet  this  does  by  no  means  overthrow  the 
fact  that  Christ  is  the  sun  and  centre  of  the  whole  Scriptures ;  for 
the  Scriptures  themselves  inform  us  as  to  what  the  office  of  the  law 
is,  namely,  not  that  man  should  obtain  salvation  by  it,  but,  says 
Paul :  "  By  the  law  is  the  knowledge  of  sin."  The  office  of  the  law 
is  to  reveal  sin,  to  humble  the  proud  heart  and  so  to  prepare  it  to 
receive  salvation  as  the  free  gift  of  God's  grace  in  Christ  Jesus,  as 
Paul  distinctly  declares  :  "  The  law  was  our  schoolmaster  to  bring 
lis  unto  Christ,  that  we  might  be  justified  by  faith."  Even  the  law 
with  its  commandments,  threats  and  curses  subserves  this  one  great 
end  that  men  be  led  unto  Jesus,  and  he  only  studies  the  law  right 
who  learns  from  it  to  know  his  sins  and  the  curse  resting  upon  him- 


322  IV.  .Sunday  after  Easter. 

and  who  is  thereby  persuaded  ever  anew  to  seek  shelter  under  the  cross 
of  Christ  by  Him  to  escape  the  wrath  to  come.  Christ  is  in  very 
deed  the  Alpha  and  Omega  of  the  Sciiptnres ;  for  as  in  the  Greek 
alphabet  Alpha  is  the  first  and  Omega  the  last  letter,  so  all  Scrip- 
ture from  the  first  to  the  last  treats  of  Christ.  He  is  the  one  and 
all  of  the  Scriptures. 

From  this  it  follows,  that  only  then  we  are  truly  Christians 
when  Christ  is  become  one  and  all  unto  us ;  when  He  is  become  the 
star  of  our  hope,  the  sun  of  salvation  shining  in  our  hearts.  Per- 
mit me,  agreeably  to  the  latter  part  of  this  text,  yet  to  speak  of : 

Christ  our  One  and  All. 

I.     He  is  made  all  unto  us  of  God  the  Father; 
II.     He  is  all  the  teaching  of  the  Holy  Ghost. 

I. 

In  the  last  part  of  this  text  the  doctrine  of  the  mystery  of  the 
holy  Trinity  is  contained  for  the  Lord  says:  "All  things  that  the 
Father  hath  are  mine :  therefore  said  I,  that  he  shall  take  of  mine, 
and  shall  show  it  unto  you."  The  Son  has  all  things  that  the  Father 
has ;  so  He  has  the  Divine  nature  and  is  equally  God  with  the 
Father.  The  Holy  Ghost  partakes  of  what  the  Son  has ;  so  the 
Holy  Ghost  also  has  the  Divine  nature  and  is  equally  God  with  the 
Father  and  the  Son.  Yet  it  Avas  not  the  object  of  the  Lord  at  this 
place  to  teach  iis  the  mystery  of  the  Trinity,  or  to  speak  of  the  re- 
lation, which  the  three  persons  in  the  Godhead  sustain  toward  one 
another  ;  but  He  is  speaking  of  the  position  which  He  occupies  as 
the  mediator  between  God  and  man.  In  His  whole  discourse  de- 
livered in  the  night  in  which  He  w^as  betrayed  the  Lord  sought  to 
comfort  the  disciples  concerning  His  departing  and  going  to  the 
Father,  by  showing  them  that  He  would  not  so  separate  from  them 
as  to  leave  them  orphans  and  to  be  with  them  no  more  in  any  man- 
ner ;  but  by  going  to  the  Father  He  would  truly  become  all  things 
unto  them  ;  for  thereby  He  would  finish  the  work  which  the  Father 
had  given  Him  to  do,  and  the  Holy  Ghost  would  come  and  teach 
them  that  He,  Jesus  Christ,  is   truly    their   all,    their   redemption. 


IV.  Sunday  after  Easter.  33«J- 

their  righteousness,  their  life  and  their  salvation.  In  other  wirds  : 
The  Father  has  given  all  things  pertaining  to  the  restoration  of 
man  into  the  hands  of  Jesus  Christ,  His  8on,  and  the  Holy  Ghost 
is  sent  to  teach  men  that  this  Jesus  Christ  is  all  unto  them,  their 
one  and  only  Savior,  but  a  Savior  indeed,  who  saves  from  all  evil. 

Christ  is  in  deed  and  in  truth  all  unto  us  in  all  things  pertain- 
ing to  our  salvation.  He  and  He  alone  is  our  prophet  who  has  re- 
vealed unto  us  the  will  of  the  Father.  The  prophets  and  apostles 
did  also  reveal  the  will  of  God,  but  without  Christ  no  prophet 
would  have  prophesied  and  no  apostle  would  have  preached;  for 
John  the  Baptist  declares :  "  Of  his  fulness  have  all  we  received,, 
and  grace  for  grace ;"  and  John  the  apostle,  writes  :  "  No  man  hath 
seen  God  at  any  time ;  the  only  begotten  Son,  which  is  in  the  bosom 
of  the  Father,  he  hath  declared  him."  Without  Christ  we  wonld 
indeed  know  by  the  testimony  of  our  conscience  and  we  could  learn 
from  the  works  of  creation  that  there  is  a  God,  but  of  the  Father's 
gracious  will  toward  us  we  could  know  nothing.  Only  in  Christ  is 
His  grace  made  known  unto  us.  Yea,  without  Christ  there  would 
be  no  grace  for  sinners ;  for  Christ  alone  fulfilled  the  law  in  our 
stead  and  won  for  us  justification  from  sin  and  righteousness  before 
God;  He  alone  is  the  propitiation  for  our  sins,  and  besides  Him 
there  is  no  offering  for  sin.  Christ  alone  pleads  our  cause  with  the 
Father.  Xeither  the  virgin  Mary  nor  our  sainted  forefathers  can 
bring  our  petitions  before  God.     He  is  our  one   and  only  advocate. 

That  Christ  is  made  all  unto  us  of  God  the  Father  is  not  only 
unquestionable  from  our  text,  the  Scriptures  bear  witness  unto  it  in 
many  passages  and  in  manifold  ways.  Thus  Paul  writes  to  the  Cor- 
inthians :  "■  Christ  Jesus  is  of  God  made  unto  us  wisdom,  and  right- 
eousness, and  sanctification,  and  redemption."  He  is  our  wisdom  ; 
for  in  Him  alone  we  have  the  true  and  saving  knowledge  of  God. 
He  is  our  righteousness ;  for  alone  in  His  merits  are  we  found  right- 
eous. He  is  our  sanctification,  because  alone  through  Him  we  can 
be  made  holy.  He  is  our  redemption ;  for  it  is  He  who  will  finally 
deliver  us  from  all  evil  and  receive  us  into  His  everlasting  kingdom, 
as  He  says  John  6th  :  "  Whoso  eatetli  my  flesh,  and  drinketh  my 
blood,  hath  eternal  life ;.  and  I  will  raise  him  up  at  the  last   day." 


324  IV.  Sunday  after  Easter. 

That  He  is  made  all  unto  us  the  Lord  most  emphatically  affirms 
Luke  10th,  saying :  "  All  things  are  delivered  to  me  of  my  Father : 
and  no  man  knoweth  who  the  Son  is,  but  the  Father ;  and  who  the 
Father  is,  but  the  Son,  and  he  to  whom  the  Son  will  reveal  him." 
At  His  ascension  He  declared :  "  All  power  is  given  unto  me  in 
heaven  and  in  earth,"  and  after  His  ascension  He  said  unto  John: 
"  I  am  the  first  and  the  last :  I  am  he  that  liveth,  and  was  dead  ; 
and  behold  I  live  forevermore;  and  haye  the  keys  of  hell  and  of  death." 
That  Christ  having  the  keys  of  hell  and  of  death,  is  made  ruler  over 
all  things  Paul  distinctly  attests  Philippians  2d,  writing :  "God 
hath  highly  exalted  Him,  and  given  Him  a  name  which  is  above 
every  name  :  that  at  the  name  of  Jesus  every  knee  should  bow,  of 
things  in  heaven,  and  things  in  earth,  and  things  under  the  earth ; 
and  that  every  tongue  should  confess  that  Jesus  Christ  is  Lord." 
Christ  is  made  of  the  Father  ruler  over  all  things,  and  why  the 
Father  exalted  Him  so  highly  Christ  tells  us  in  the  5th  chapter  of 
John  saying:  "The  Father  hath  given  the  Son  authority  to  exe- 
cute judgment  also,  because  He  is  the  Son  of  man."  Because  the 
Son  became  man  and  shed  His  blood  for  the  children  of  men,  there- 
fore the  Father  ordained  Him  judge  over  the  quick  and  the  dead. 

Here  is  comprised  more  than  human  tongue  can  describe,  when 
the  Lord  says  :  '^  All  things  that  the  Father  hath  are  mine."  These 
words  make  Jesus  Christ  equal  with  God  the  Father  in  all  things. 
The  Father  has  nothing  more  than  the  Son,  and  the  Son  nothing 
less  than  the  Father ;  for  they  are  one.  But  unto  us  this  Jesus 
Christ  is  made  all  of  God  the  Father.  Only  in  Christ  will  the 
Father  treat  with  men ;  only  in  Christ  will  He  be  approached  by 
men.  The  Father  will  receive  no  worship  except  through  Jesus 
Christ ;  He  will  hear  no  prayers  unless  offered  in  the  name 
and  faith  of  Christ.  Christ  is  set  forth  unto  us  as  the  door-way  to 
the  Father,  and  there  is  no  way  to  the  Father  save  through  this 
door- way,  Christ,  as  He  says  :  "  I  am  the  way,  and  the  truth,  and 
the  life  :  no  man  cometh  unto  the  Father,  but  by  me."  All  ser- 
vice of  God  not  rendered  in  and  through  Jesus  Christ  is  idolatry 
before  the  Father.  If  we  would  worship  God  acceptably  we  must 
worship  Him  as  the  Father  of   our   Lord   JTesus   Christ.      To   call 


IV.  Sunday  after  Easter.  325 

upon  the  Architect  of  the  universe,  or  the  God  of  nature,   without 
Jesus  Christ  is  all  in  vain. 

But  if  Christ  is  our  all,  because  in  Him  alone  we  have  access 
to  the  Father,  He  is  again  our  all,  because  in  Him  we  surely  have 
access  to  the  Father.  Thus  Paul  writes  Eomans  5th  :  "  Being  justi- 
fied by  faith,  we  have  peace  with  God  through  our  Lord  Jesus 
Christ :  by  whom  also  we  have  access  by  faith  into  this  grace  where- 
in we  stand,"  and  to  the  Ephesiaos  he  writes  :  "  Through  him  we 
both  have  access  by  one  spirit  unto  the  Father."  Christ  is  the 
throne  of  grace.  He  is  the  door  to  the  Father,  and  He  is  an  open 
door.  At  this  door  no  man  is  refused  entrance  :  "  Him  that  cometh 
to  me  I  will  in  no  wise  cast  out;"  and  He  urges  all  to  come  saying : 
"Come  unto  me,  all  ye  that  labor,  and  are  heavy  laden,  and  I  will 
give  you  rest."  At  this  door  no  one  was  ever  refused  entrance,  and 
whoso  enters  by  it  shall  uot  fail  of  coming  to  the  Father  ;  for  it  was 
the  Father  who  made  Christ  the  door  way  unto  Himself,  and  how 
then  could  He  reject  even  one  of  the  least  of  those  coming  to  Him 
by  this  door- way  ?  Surely,  the  Father  can  not  deny  the  word  of  the 
Son  who  has  said  :  "  I  am  the  door  :  by  me  if  any  man  enter  in,  he 
shall  be  saved,  and  shall  go  in  and  out,  and  find  pasture."  Neither 
need  we  dread  to  approach,  because  the  Father  is  perfect  and  we 
sinful  and  faulty.  In  whatsoever  we  come  short  Christ  supplies  it; 
for  He  is  our  all. 

I  do  not  invite  you  to  approach  that  God  of  holiness  who  caused' 
His  thunders  to  be  heard  from  Mount  Horeb,  and  who  is  a  con-^ 
suming  fire  against  every  thing  unholy ;  before  that  God  neither  you 
nor  I  could  stand  without  a  mediator.  But  here  is  Jesus  Christ- 
He  was  not  sent  into  the  world  to  erect  a  throne  of  justice  to  judge 
and  to  condemn  sinners,  He  is  set  forth  a  throne  of  grace,  to  relieve 
them  of  sin,  to  dress  them  in  His  righteousness  and  so  to  present 
them  to  the  Father  holy  and  without  blemish.  To  this  Jesus  Christ 
I  ask  you  to  come.  Surely,  Him  you  need  not  dread.  Did  He  not 
go  about  in  Judea  and  Galilee,  healing  all  the  sick  that  came  to 
Him ;  yea,  seeking  them  in  order  to  help  them  ?  Did  He  not  so 
kindly  receive  sinners  that  the  Pharisees  mockingly  said  :  "  This 
man  receiveth  sinners,  and  eateth  with  them  "  ?     To  Him  who   ate 


326  IV.  Sunday  after  Easter. 

and  drank  with  sinners,  you  can  cheerfully  come  to  lay  your  bur- 
dens at  His  feet  and  to  trouble  your  mind  about  nothing  ;  for  He  is 
made  all  unto  you  of  God  and  the  Father. 

II. 

Because  Christ  is  made  all  unto  us  and  we  are  to  embrace  Him 
as  our  one  and  all,  how  shall  we  come  to  Him  ?  How  shall  we 
come  to  a  living  knowledge  that  He  is  indeed  our  all  ?  Or  can  we 
at  all  come  to  Him  ?  Does  not  Paul  declare:  "  "VVe  preach  Christ 
crucified,  unto  the  Jews  a  stumbling  block,  and  unto  the  Greeks 
foolishness "  ?  What  can  we  do  to  come  to  the  knowledge  that 
Christ  is  not  foolishness,  but  "the  power  of  God,  and  the  wisdom 
of  God  "  ?  We,  indeed,  can  do  nothing  to  come  to  a  living  knowl- 
edge of  Christ ;  for  the  carnal  mind  is  enmity  against  God  and  of 
himself  the  natural  man  can  only  despise  Christ  and  turn  elsewhere 
for  comfort.  If  therefore  we  can  not  come  unto  Him  what  can  it 
benefit  us  that  He  is  made  all  unto  us  of  God  the  Father?  0,  if 
He  is  made  all  unto  us  He  is,  certainly,  also  made  this  unto  us  that 
we  come  to  Him.  If  Christ  had  otherwise  won  all  salvation  for  us, 
but  not  this  grace  that  we  might  come  to  Him,  then  His  work 
would  help  us  nothing ;  for  of  ourselves  we  could  and  would  only 
run  farther  away  from  Him.  But  He  has  prepared  all  for  us,  hence 
also  this  grace  that  we  come  to  Him. 

What  provision  Christ  has  made  to  draw  and  persuade  men  to 
come  to  Him  He  tells  us  very  plainly  saying :  "  /  have  yet  many 
things  to  say  unto  you,  lut  ye  can  not  hear  them  now.  Hoioheit,  ivhen 
he,  the  Spirit  of  truth  is  come,  he  will  guide  you  into  all  trtith." 
Christ  has  won  for  us  the  gift  of  the  Holy  Ghost  and  it  is  He  that 
sends  Him  from  the  Father,  as  Peter  testified  in  his  Pentecost  ser- 
mon :  "  This  Jesus,  being  by  the  right  hand  of  God  exalted,  and 
having  received  of  the  Father  the  promise  of  the  Holy  Ghost,  he 
hath  shed  forth  this,  which  ye  now  see  and  hear."  Without  Christ's 
suffering,  death  and  resurrection  the  Holy  Ghost  could  not  have 
come  to  sinners,  but  since  He  has  gone  to  the  Father  He  sends  the 
Spirit  to  open  the  hearts  of  men  and  to  teach  them  to  understand 
things  which  otherwise  would  remain  foolishness  unto  them  and  so 


IV.  Sunday  after  Easter.  327 

to  guide  men  into  all  truth.  The  sum  and  summary,  therefore, 
of  the  Holy  Ghost's  work  is  that  He  guides  men  to  know  Christ  as 
their  one  and  all.  That  this  is  the  work  of  the  Holy  Ghost  St.  Paul 
affirms,  writing  to  the  Corinthians  :  "  No  man  can  say  that  Jesus  is 
the  Lord,  but  by  the  Holy  Ghost."  Without  the  Holy  Ghost  we 
could  nevermore  come  to  and  know  Christ  as  our  Savior,  but  the 
Holy  Ghost  is  given  to  guide  us  to  the  knowledge  of  the  truth  as  it 
is  in  Jesus.  He  is  the  Spirit  of  truth  who  guides  only  into  the 
truth  and  who  can  make  no  concession  to  untruth  and  falsehood. 
Any  spirit  which  teaches  men  to  say,  it  would  make  no  difference 
though  the  doctrine  were  not  exactly  in  agreement  with  God's  re- 
vealed truth,  cannot  be  the  Holy  Ghost ;  for  He  guides  into  the 
truth  and  nothing  but  the  truth.  Where  He  dwells  He  creates  the 
love  of  the  truth  and  makes  the  heart  bold  to  confess  the  truth. 

How  the  Holy  Ghost  guides  into  all  truth  the  Lord  also  tells 
us:  "  He  shall  7iot  speah  of  hhnself  J  but  whatsoever  he  shall  hear, 
that  shall  he  speak :  and  he  will  show  you  things  to  come."  The  Holy 
Ghost  is  not  sent  to  make  an  addition  to  the  work  of  Christ,  nor  to 
perform  a  work  of  His  own  apart  and  separate  from  the  work  of 
Christ.  It  is  remarkable  that  the  Lord  adds  the  words  :  "  He  shall 
not  sjjealc  of  himself."  The  Lord  well  foresaw  that  ih  the  last 
times  men  would  come  who  would  separate  the  work  of  Christ  and 
the  work  of  the  Spirit.  We  must  not  imagine  that  the  Holy  Ghost 
was  sent  to  do  something  which  Christ  had  left  undone.  0  no ! 
The  Spirit  is  not  sent  to  speak  of  Himself,  but  to  speak  what  He 
hears.  What  does  He  hear  ?  This  the  Lord  tells  us  at  another 
place  saying :  "  He  shall  teach  you  all  things,  and  bring  all  things 
to  your  remembrance,  whatsoever  I  have  said  unto  you."  So  the 
Holy  Ghost  hears  the  Word  of  Christ  and  this  Word  He  speaks  to 
the  hearts  of  men,  and  by  this  Word  He  dispels  the  darkness  and 
enlightens  the  understanding  that  man  begins  to  see  that  the  Gos- 
pel of  Christ  is  not  foolishness,  but  indeed  "  the  power  of  God,  and 
the  wisdom  of  God,"  as  the  Lord  here  continues  :  "  He  shall  glorify 
me ;  for  he  shall  receive  of  mine,  and  shall  show  it  iinto  you.^' 
This  is  the  mission  of  the  Holy  Ghost,  not  to  perform  another  work 
of  salvation  different  or  distinct  from  that  of  Christ,  but  to  glorify 


328  IV.  Sunday  after  Easter. 

Christ,  to  teach  men  to  see  and  believe  that  Jesus  Christ  is  in  deed 
and  in  truth  their  one  and  all. 

Behold  here  an  infallible  criterion  whereby  to  do  what  St.  John 
commands  in  his  1  st  Epistle,  saying  :  "  Beloved,  believe  not  every 
spirit,  but  try  the  spirits  whether  they  are  of  God :  because  [many 
false  prophets  are  gone  oiit  into  the  world.  Hereby  know  ye  the 
Spirit  of  God :  Every  spirit  that  confesseth  that  Jesus  Christ  is 
come  in  the  flesh,  is  of  God  :  and  every  spirit  that  confesseth  not 
that  Jesus  Christ  is  come  in  the  flesh,  is  not  of  God."  Every  spirit 
which  does  not  speak  of  Christ  and  glorify  Him  as  our  one  and  all, 
is  not  of  God  ;  for  of  the  Spirit  of  God  the  Lord  says  :  "  He  shall 
glorify  me."  The  Holy  Ghost  glorifies  Christ,  teaching  the  heart 
what  Christ  is  made  unto  us  of  God  the  Father,  and  enlightening 
it  with  hope. 

Jesus  Christ  is  our  one  and  all.  God  the  Father  has  given  all 
things  into  His  hands,  and  God  the  Holy  Ghost  testifies  and  teach- 
es that  He  is  all  unto  us.  To  Him  we  must  look  for  all  things 
and  whatever  we  desire  we  should  not  doubt  in  Him  it  is  yea  and 
amen.  Permit  me,  therefore,  to  conclude  with  the  words  of  St.  Am- 
brose who  most  beautifully  says :  "  We  have  all  in  Christ,  and 
Christ  is  all  in  us.  AVouldst  thou  be  healed  of  wounds.  He  is  the 
physician ;  dost  thou  suffer  from  heat.  He  is  the  fountain ;  art  thou 
laden  with  iniquity,  He  is  righteousness ;  dost  thou  need  help.  He 
is  the  power  ;  dost  thou  fear  death.  He  is  the  life ;  wouldst  thou  es- 
cape darkness,  He  is  the  light ;  dost  thou  desire  heaven,  He  is  the 
way ;  dost  thou  seek  nourishment.  He  is  the  bread." 

Here  rests  my  heart,  and  holds  it  fast : 
The  Lord  1  love  is  First  and  Last, 

The  End  and  the  Beginning. 
I  welcome  death  ;  for  I  shall  rise 
Through  Him  to  His  own  Paradise 

Above  all  tears  and  sinning.         Amen. 


V.   SUNDAY   AKTER    KASTER. 


Text  :  Verily,  verily,  I  say  unto  you,  Whatsoever  ye  shall  ask  the 
Father  in  my  name,  he  will  give  it  you.  Hitherto  have  ye  asked 
nothing  in  my  name :  ask,  and  ye  shall  receive,  that  your  joy  may  be  full. 
These  things  have  I  spoken  unto  you  in  proverbs :  but  the  time  cometh, 
when  I  shall  no  more  speak  unto  you  in  proverbs,  but  I  shall  shew  you 
plainly  of  the  Father.  At  that  day  ye  shall  ask  in  my  name :  and  I  say  not 
unto  you,  that  I  will  pray  the  Father  for  you :  For  the  Father  himself 
loveth  you,  because  ye  have  loved  me,  and  have  believed  that  I  came  out 
from  God.  I  came  forth  from  the  Father,  and  am  come  into  the  world  : 
again,  I  leave  the  world,  and  go  to  the  Father.  His  disciples  said  unto 
him,  Lo,  now  speakest  thou  plainly,  and  speakest  no  proverb.  Now  are 
we  sure  that  thou  knowest  all  things,  and  needest  not  that  any  man  should 
ask  thee :  by  this  we  believe  that  thou  camest  forth  from  God.  John 
16,  23-30. 


In  the  introductory  to  a  sermon  on  this  text  Luther  says : 
"  This  day's  Gospel  is  a  persuasive  exhortation  unto  prayer ;  for 
next  to  the  Gospel-ministration  this  is  the  highest  service  of  God 
which  Christians  perform,  that  they  pray."  Next  to  the  preaching 
and  hearing  of  God's  Word,  Luther  pronounces  prayer  the  most  im- 
portant thing  in  Christian  worship,  and  it  is  indeed  so.  The  Word 
of  God  is  the  seed  by  which  man  is  regenerated,  as  Peter  says  :  "  Ye 
are  horn  again,  not  of  corruptible  seed,  but  of  incorruptible,  by  the 
word  of  God,"  and  Paul  testifies  :  "  Faith  cometh  by  hearing,  and 
hearing  by  the  word  of  God,"  and  in  and  through  prayer  the  regen- 
erated soul  communes  with  God.  Prayer  is  the  fruit  of  faith.  If 
faith  dwells  in  the  heart  it  urges  man  unto  prayer,  and  if  a  man 
does  not  pray  he  is  undoubtedly  not  in  the  grace  of  God.     Any  one 

(329) 


330  V.  Sunday  after  Easter. 

holding  uo  communion  with  God  iu  prayer  can  not  possibly  be  a 
temple  of  the  Holy  Ghost,  because  the  Holy  Ghost  is  "  the  Spirit  of 
grace  and  of  supplications.'.'  So  important  and  necessary  is  prayer 
that  where  it  is  lacking  the  communion  with  God  is  also  lacking. 
Praying  with  the  lips  is  of  course  by  no  means  a  convincing  proof 
that  faith  dwells  iu  the  heart.  The  Pharisees  of  old  prayed  much, 
yet  they  were  the  enemies  of  Christ ;  self-righteous  monks  and  nuns 
in  cloisters  strictly  observe  their  vigils  praying  often  night  and  day, 
yet  they  despise  the  merits  of  Christ,  preferring  their  own  righteous- 
ness before  the  righteousness  of  God;  but  though  many  who  pray  with 
the  lips  are  not  the  children  of  God,  yet  it  remains  true,  one  who 
does  not  pray  at  all  can  not  be  a  Christian,  because  every  Christian 
will  pray,  and  where  there  is  no  prayer  there  is  no  faith. 

Of  course  prayer  can  not  be  called  a  means  of  grace  in  the 
proper  sense  of  the  word.  Faith  and  conversion  are  not  the  fruit 
of  prayer,  but  on  the  contrary,  prayer  must  proceed  from  faith. 
Of  the  doubter  it  is  written  :  "  Let  not  that  man  think  that  he  shall 
receive  any  thiug  of  the  Lord."  The  prayer  of  the  wicked  is  so  far 
from  being  a  means  of  grace  that  it  is  rather  an  abomination  to 
God.  Faith  must  first  be  kindled  in  the  heart  before  man  can  truly 
pray ;  but  when  faith  is  kindled  in  the  heart  man  must  and  will 
pray,  and  whenever  the  Christian  ceases  to  send  his  petitions  up  to 
God  seeking  from  Him  the  preservation  and  strengthening  of  faith 
his  faith  will  quickly  decrease  and  will  soon  die.  '  Experience 
teaches  it  and  every  believing  Christian  knows  that  he  must  con- 
tinue in  prayer  if  he  would  remain  in  the  grace  of  Goti. 

Now  as  in  other  exercises  of  godliness,  so  also  in  prayer  the 
Christian  meets  with  obstacles  which  must  be  overcome.  .  There  is 
Satan,  a  bitter  enemy  of  j^rayer,  constantly  seeking  to  hinder  it. 
There  is  the  old  Adam,  our  own  perverted  heart,  continually  striv- 
ing against  diligent  and  fervent  prayer  and  making  us  indolent  and 
cold  in  praying.  Therefore  it  is  so  essentially  necessary  for  us, 
often  to  remind  ourselves  of  the  high  dignity,  excellency,  and  ne- 
cessity of  prayer,  so  that  lukewarmness  may  not  take  possession  of 
our  hearts.  Unto  this  end  let  me  to-day  in  accordance  with  our 
text  speak  to  you  on  the  subject 


r.  Sunday  after  Easter.  331 

Of  Prayer, 

« 

Presenting  : 

I.     What  prayer  is ; 
II.     Why  and  how  we  should  pray  ;  and 
III.     The  certainty  of  being  heard. 

I. 

When  we  inquire,  what  prayer  is,  it  is  self-evident  that  we  are 
speaking  only  of  true  and  genuine  prayer,  directed  to  the  true  and 
living  God;  for  if  prayer  is  directed  to  idols,  as  with  the  heathen,  or 
to  a  false  god,  as  with  the  Mohammedans  and  the  present  Jews,  or  to 
the  great  spirit,  or  a  supreme  being  as  with  the  Indians  and  in  secret 
societies,  that  is  not  prayer  at  all,  but  a  dreadful  denial  of  the  true 
God  and  a  profanation  of  His  holy  name.  The  living  God  says  : 
"  I  am  the  Lord ;  that  is  my  name  :  and  my  glory  will  I  not  give  to 
another,  neither  my  praise  to  graven  images."  If  man  turns  in 
prayer  to  another  than  the  one  true  God,  that  is  in  reality  not  prayer, 
but  robbing  the  true  God  of  His  glory,  and  it  is  an  abomination  to 
Him.  We  do  self -evidently  not  regard  all  those  connected  with 
secret  societies  un- Christians  ;  we  know  that  there  are  upright 
children  of  God  amongst  them  "  which  have  not  known  the  depths 
of  Satan  ;"  nevertheless  prayers  offered  in  the  meetings  of  secret 
orders  remain  idolatrous,  because  they  are  not,  or,  at  least,  accord- 
ing to  the  rules  of  those  orders,  are  not  to  be  offered  to  the  Triune 
God,  in  the  name  of  Jesus  Christ.  But  all  prayer  not  offered  to  the 
Triune  God  in  the  name  of  Jesus  Christ  is  not  accepted  of  the 
Father ;  for  Christ  is  the  only  mediator  between  God  and  man  and 
no  one  cometh  unto  the  Father,  but  by  Him.  We  Christians  should 
always  and  at  all  places  be  jealous  for  the  honor  of  our  Lord  Jesus 
Christ,  and  should  never  and  in  no  way  take  part  in  any  worship 
where  His  name  is  not  allowed,  or  where  the  use  of  it  may  be  for- 
bidden at  any  time. 

True  prayer  may  properly  be  defined  as  the  conversation  of  a 
believing  soul  with  God.  Prayer  is  the  familiar  intercourse  of  the 
Christian  with  God,  when  he  opens  his  heart  unto  God,   disclosing 


332  V.  Sunday  after  Easter. 

to  Him  his  desires,  needs  and  distresses  and  commending  them  to 
God's  fatherly  kindness,  or  when  he  gives  thanks  and  praise  to  God 
for  blessings  received.  This  familiar  intercourse  with  God  may  be 
exercised  in  a  twofold  manner,  either  so  that  the  tongue  gives  ex- 
pression to  the  thoughts  and  emotions  of  the  heart  in  words,  which 
is  commonly  called  praying,  or  so  that  the  Christian  without  mak- 
ing any  words  lifts  up  his  heart  to  God  with  inward  sighings  and 
longings  of  the  soul.  Both  kinds  of  prayer,  that  expressed  in  words^ 
as  well  as  the  internal  sighing  of  the  heart,  are  acceptable  to  God ; 
both  kinds  are  commanded  and  sanctioned  by  God.  Of  a  praying 
heart  it  is  said  in  the  1 0th  Psalm:  "Lord,  thou  hast  heard  the  desire  of 
the  humble:  thou  wilt  prepare  their  heart,  thou  wilt  cause  thine  ear  to 
hear,"  and  to  pray  with  words  Christ  Himself  taught  His  disciples. 
David  combines  both  kinds  of  prayer  in  the  19th  Psalm  saying  : 
"  Let  the  words  of  my  mouth,  and  the  meditation  of  my  heart,  be 
acceptable  in  thy  sight,  0  Lord,  my  strength  :  and  my  redeemer." 
Whether  the  heart  only  prays  or  the  tongue  expresses  the  desires  of 
the  heart  in  words,  prayer  is  always  a  familiar  conversation  with 
God  in  which  the  supplicator  confidently  expects  the  answer  Yes 
to  his  petitions.  Hence  let  no  one  think  a  prayer  with  words  need 
not  be  a  prayer  of  the  heart.  If  only  the  lips  pray,  whilst  heart 
and  soul  are  otherwise  occupied,  that  is  not  praying,  but  idle  bab- 
bling, hateful  to  God. 

We  must  therefore  distinguish  between  going  through  with  the 
formality  of  prayer,  and  between  praying  in  spirit  and  in  truth. 
Heathen  and  hypocrites  may  go  through  with  the  formality  of 
praying,  but  they  can  not  pray  in  spirit  and  in  truth.  H  a  man  who 
is  a  professing  Christian  is  given  to  intemperance  he  may  say  his 
prayers,  but  there  is  no  confidence,  life  and  spirit  in  his  prayer,  be- 
cause there  is  this  consciousness  in  him  that  the  sin  which  he  fosters 
is  a  barrier  between  him  and  God.  The  church  member  whose 
heart  is  given  to  the  love  of  money  may  be  loud  and  long  in  his 
prayers,  but  spirit  and  truth  will  not  be  in  them,  because  his  affec- 
tions are  set  on  earthly  things  and  he  is  not  seeking  first  the  king- 
dom of  God  and  His  righteousness.  Hence  St.  Paul  writes  ta 
Timothy  :  "  I  will  that  men  pray  every  where,  lifting  up  holy  hands,. 


V.  Sunday  after  Easter.  333 

without  wrath  and  doubting."  No  one  who  is  yet  living  in  the  love 
of  sin  and  the  world,  no  unconverted  man  can  lift  up  holy  hands 
without  wrath  and  doubting.  An  unconverted  man  may  be  vocifer- 
ous in-  his  praying,  but  he  can  not  call  upon  God  as  a  dear  child  on 
its  dear  father.  That  man  alone  can  cry  :  "Abba,  Father,"  from 
heart  and  soul  in  whom  the  Holy  Ghost  has  kindled  this  trust  and 
confidence  that  God  is  truly  his  Father  through  Jesus  Christ. 
Praying  without  this  confidence  is  nothing  but  babbling  which  God 
has  earnestly  threatened  to  punish,  saying  by  the  prophet  Isaiah  : 
"Forasmuch  as  this  people  draw  near  me  with  their  mouth,  and 
with  their  lips  do  honor  me,  but  have  removed  their  heart  far  from 
me,  and  their  fear  toward  me  is  taught  by  the  precept  of  men  : 
therefore  behold,  I  will  proceed  to  do  a  marvelous  work  among  this 
people."  Tongue  and  heart  must  correspond,  otherwise  it  is  mere 
prattle  and  not  prayer.  Why  and  how  to  pray  let  us  learn  from 
the  Lord's  words  in  our  text. 

II. 

In  the  first  place,  we  learn  here  that  the  command  and  prom- 
ise of  God  are  to  be  the  foundation  of  our  prayers.  The  Lord  says  : 
"  Verily,  verily,  I  say  unto  you,  Whatsoever  ye  shall  ash  the  Father 
in  my  name,  he  luill  give  it  you,"  and  again  He  says  :  "  Ask,  and  ye 
shall  receive."  Scripture  is  full  of  such  commands  and  promises  of 
God  that  we  are  commanded  to  pray  and  that  He  will  hear  us. 
We  are  not  to  look  upon  prayer  as  something  self-chosen  which  we 
might  do  or  omit  as  we  pleased.  We  are  to  pray,  not  because  we 
are  so  disposed,  or  because  it  suits  us  to  do  so,  but  because  God  has 
bidden  us,  by  His  command.  Neither  is  the  hope  of  meriting  any 
thing  to  incite  us  to  prayer.  Very  often  people  think  they  deserve 
God's  favor  for  the  very  reason,  because  they  pray,  but  asking  is 
not  earning.  When  we  pray  we  should  always  remember  that  it  is 
doing  nothing  more  than  God  requires  of  us.  The  Word  and  com- 
mand of  God  is  to  be  the  foundation  of  our  prayer.  That  gives  as- 
surance and  confidence  to  the  heart,  if  we  say  unto  God :  Not  after 
my  own  thoughts,  but  for  the  sake  of  Thy  command,  because  Thou 
hast  bidden  me,  do  I  present  my  requests  before  Thee.      So   David 


334  V.  Sunday  after  Faster. 

prays  in  the  27tli  Psalm,  saying:  "When  thou  saidst,  Seek  ye  my 
face;  my  heart  said  unto  thee,  Thy  face,  Lord,  will  I  seek."  Eest- 
ing  on  God's  command  our  prayers  stand  on  a  good  foundation. 

Together  with  the  command  of  Clod  we  mnst  also  diligently 
consider  His  promise  that  He  has  promised  to  hear  prayer.  The 
Lord  does  not  only  say  :  "  Whatsoever  ye  shall  ask  the  Father  in  my 
name,  he  20  ill  give  it  you,'"  He  also  adds  the  double  affirmation: 
"  Verily,  verily.'-  Our  Lord  Jesus  Christ  is  Himself  the  truth. 
His  Word  is  the  Word  of  unalterable  truth  and  it  needs  no  confir- 
mation, but  to  His  truthful  Word  He  adds  a  double  affirmation  to 
take  away  from  us  all  doubt  of  His  promise.  Christ  here  speaks  of 
the  hearing  of  prayer  in  the  same  manner  as  God  in  the  Old  Testa- 
ment repeatedly  spake  of  the  coming  of  the  Messiah,  whereof  we 
read  Hebrews  Gth  :  ''God,  willing  more  abundantly  to  show  unto  the 
heirs  of  promise  the  immutability  of  his  counsel,  confirmed  it  by 
an  oath  :  that  by  two  immutable  things,  in  which  it  was  impossible 
for  God  to  lie,  we  might  have  a  strong  consolation."  In  like  man- 
ner Christ  here  not  only  promises  the  hearing  of  prayer,  but  also 
confirms  His  promise  by  an  oath  that  by  these  two  immutable 
things  which  cannot  be  broken,  His  promise  and  His  oath,  we  might 
have  the  strong  consolation  that  our  prayers  penetrate  through  the 
clouds  into  the  ears  of  the  Lord  of  hosts.  We  are  to  pray  as  build- 
ing our  heart's  trust  on  the  Word  and  Oath  of  the  Lord  and  not 
doubting  that  our  prayers  are  heard. 

If  prayer  is  to  be  pleasing  and  acceptable  to  God,  it  must  pro- 
ceed from  faith.  God  can  surely  not  graciously  receive  prayer  which 
is  offered  to  Him  with  the  heart  full  of  doubt ;  for  doubting  the  truth 
of  God's  promise  must  provoke  Him  to  anger,  because  doubt  would 
make  Him  a  liar.  As  oft  as  you  pray,  see  that  you  doubt  not  the 
promise  and  pledged  Word  of  the  Lord,  but  let  your  heart  ascribe 
to  Him  the  honor  that  He  is  a  God  of  faithfulness  and  truth.  And 
why  should  we  ever  give  room  to  doubt  in  our  prayers?  Can  God 
be  unfaithful  ?  He  has  said  and  He  has  sworn  that  He  hears  pray- 
er and,  surely,  we  should  always  be  ready  cheerfully  to  say  with 
St.  John :  "  This  is  the  confidence  that  we  have  in  him,  that  if  we 
ask  anything  according  to  his  will,  he  heareth  us :  and  if  we  know 


V.  Sunday  after  Easter.  335 

that  he  hears  us,  whatsoever  we  ask,  we  know  that  we  have  the  pe- 
titions that  we  desired  of  him."  That  is  a  heart  rightly  prepared 
and  fitted  for  prayer  which  trusts  that  its  petition  is  already  heard. 

Whence  shall  we  obtain  such  bold  confidence  in  prayer?  How 
are  we  miserable  sinners  to  know  that  our  feeble  sighing  and  stam- 
mering is  agreeable  to  the  holy  and  righteous  God  ?  Does  not  the 
Scripture  say  that  God  heareth  not  sinners  ?  Certainly  it  does,  and 
because  God  without  mediation  will  not  and  can  not  hear  sinners^ 
for  this  reason  we  must  pray  in  the  name  of  Jesus,  as  He  here  says, 
"  In  my  name  ;''  and  this  name  is  what  makes  us  so  certain  that 
God  will  hear  us.  In  himself  no  one  is  worthy  to  appear  before 
God  in  prayer,  much  less  is  any  worthy  that  God  should  hear  him, 
but  even  the  best  and  most  pious  must  confess  with  Daniel :  "  0 
Lord,  righteousness  belongeth  unto  thee,  but  unto  us  confusion  of 
faces."  The  prophet  Daniel  was  surely  a  just  and  pious  man,  but 
he,  too,  was  of  himself  not  worthy  to  stand  before  God;  for  he  says  : 
"We  do  not  present  our  supplications  before  thee  for  our  righteous- 
ness, but  for  thy  great  mercies."  Of  himself  none  is  worthy  to  ap- 
pear before  God's  seat  of  holiness  and,  therefore,  the  feeling  of  un- 
worthiness  which  we  so  frequently  experience,  should  not  deter  us 
from  prayer ;  for  our  worthiness  must  come  from  another  source 
than  our  own  selves. 

Who  is  it  that  makes  us  worthy  ?  It  is  He  that  says  in  our  text : 
"  I  came  forth  from  the  Father,  and  am  come  into  the  world  :  again, 
Lleave  the  loorld,  and  go  to  the  Father.''  He  came  into  the  world  to 
make  as  His  brothers  and  sisters,  children  of  God,  joint  heirs  with 
Himself,  and  when  He  had  finished  this  work  He  ascended  again  to 
His  Father  and  to  our  Father.  Who  could  doubt  that  God,  the 
Father,  accounts  His  Son  who  bare  our  sins,  worthy  to  appear  be- 
fore Him  since  the  Father  has  exalted  Him  to  His  own  right  hand  ? 
Now  if  we  come  to  the  Father  with  our  petitions  in  the  name  of 
Christ  must  we  then  not  be  worthy  that  He  incline  His  ear  to  us  to 
hear  our  prayers  ?  This  worthiness  is,  of  course,  not  of  us,  it  is  of 
Christ,  but  it  is  for  us,  it  belongs  to  us,  and  that  it  is  acceptable  in 
the  sight  of  God  we  know  from  Christ's  going  to  the  Father. 


336  F.  Sunday  after  Easter. 

"What  great  delight  the  Father  takes  in  our  coming  to  Him  in 
the  name  of  His  Son  we  most  clearly  see  from  words  which  the  Lord 
here  addressed  to  the  disciples  saying  :  "  I  say  not  unto  you,  that  I 
will  pray  the  Father  for  you  :  for  the  Father  himself  loveth  you,  he- 
cause  ye  have  loved  me,  and  have  believed  that  I  came  out  from  God." 
Was  Christ  not  minded  to  make  intercession  for  us  ?  He  is  truly 
our  advocate  who  brings  our  prayers  before  the  Father,  pleading 
for  us,  but  because  we  love  Christ  and  believe  that  He  is  our  Lord 
and  Savior  who  came  from  the  bosom  of  the  Father,  therefore  the 
Father  counts  us  His  own  beloved  children  and  is  heartily  ready  to 
hear  our  prayers  even  before  the  intercession  of  His  Son.  This, 
therefore,  is  praying  in  the  name  of  Christ,  if  we  acknowledge  that 
we  ourselves  are  unworthy  to  stand  before  (xod,  but  that  the  righteous- 
ness of  Christ  is  our  robe  of  honor  before  the  Father,  not  doubting 
that  for  the  sake  of  Christ's  blood  and  righteousness  our  petitions 
are  heard  and  accepted  in  heaven. 

III. 

That  no  prayer  of  a  believer  perishes  unheard,  but  that  God 
hears  each  and  every  prayer,  is  plainly  declared  in  our  text;  for  here 
Christ  says  :  "  Whatsoever  ye  shall  ask  the  Father  in  my  name.  He 
loill  give  it  yon,"  and  "  Ask,  and  ye  shall  receive."  In  several  other 
passages  He  speaks  still  more  distinctly  and  positively.  Matthew 
18th  He  says  :  "  If  two  of  you  shall  agree  on  earth,  as  touching  any 
thing  that  they  shall  ask,  it  shall  be  done  fur  them  of  my  Father 
which  is  in  heaven  ;"  and  Mark  11th:  "  What  things  soever  ye  de- 
sire when  ye  pray,  believe  that  ye  receive  them,  and  ye  shall  have 
them."  Those  are  clear  and  strong  words  and  direct  promises. 
But  how  shall  we  bring  these  unmistakable  promises  of  the  Lord 
into  agreement  with  experience  ?  Is  it  not  a  very  frequent  occur- 
rence that  something  is  asked  in  prayer  and  is  yet  not  received  ? 
This  is  indeed  something  very  frequent,  and  there  are  people  who 
are  quick  to  question  the  Lord's  promises,  yea,  to  reject  the  whole 
Bible,  if  God  does  not  immediately  answer  their  prayers  in  the 
manner  in  which  they  desire  it.  But  what  shall  we  say  here  ? 
Christ  so  distinctly  declares  :  "  Whatsoever  ye  shall  ask,"   and   yet 


r.  Sunday  after  Easter.  337 

many  ask  and  receive  nothing?  First  of  all  we  must  mark  well 
that  Christ  does  here  not  speak  absolutely,  or  in  an  unlimited  man- 
ner, but  conditionally ;  for  He  clearly  means  to  say  :  Ask  in  faith, 
as  in' Mark  He  adds  the  words  :  "  Believe  that  ye  receive  them,  and 
ye  shall  have  them."  Many  hundreds  pray  without  faith,  or  in 
doubt.  To  them  God  has  promised  nothing  and  gives  nothing. 
Whosoever  is  ready  to  question  the  truth  of  the  Bible,  because  God 
will  not  instantly  do  what  he  has  prayed  for,  thereby  only  reveals 
the  unbelief  of  his  heart. 

Moreover,  the  Lord  here  adds  the  limitation  :  "  /n  my  nameJ" 
Whatever  is  not  asked  with  reliance  on  the  merits  of  Christ  God  has 
also  not  promised  to  give.  But  how  many  pray  relying  not  on  the 
merits  of  Christ,  but  trusting  in  their  own  worthiness,  piety  and 
virtues  ?  Praying  in  the  name  of  Christ  we  can  also  ask  nothing 
against  the  honor  of  Christ.  If  a  miser  prompted  by  avarice  prays 
for  worldly  prosperity  that  is  an  evil  prayer  which  God  can  not 
graciously  hear.  We  must  also  well  consider  what  Solomon  says  : 
^'  He  that  turneth  away  his  ear  from  hearing  the  law,  even  his  prayer 
shall  be  abomination."  God  will  not  hear  the  prayer  of  those  who 
are  not  minded  to  depart  from  wickedness.  But  how  many  live  in 
sin  and  yet  demand  that  God  should  hear  their  prayers.  God  will 
not  hear  the  prayers  of  unbelievers  and  hypocrites,  but  that  does 
surely  not  overthrow  the  Lord's  promises ;  for*  He  means  :  Ask  in 
the  faith  of  Christ  as  the  children  of  God,  and  not  as  un-Christians. 

But  does  it  not  also  occur  that  Christians  ask  something  in 
sincere  faith  and  yet  do  not  receive  it  ?  It  must  be  conceded  that 
this,  too,  is  nothing  uncommon.  Paul  thrice  besought  the  Lord  to 
relieve  him  of  the  thorn  in  the  flesh  and  the  Lord  did  not  do  it; 
but  it  must  not  be  forgotten  that  God  did  indeed  hear  Paul's  sup- 
plications and  did  help  him,  although  in  a  different  manner  than 
Paul  thought.  God  does  hear  eveiy  prayer  of  a  believing  Christian 
and  He  does  help,  but  not  always  according  to  our  will ;  for  our  ways 
are  very  often  not  His  ways.  Hence,  in  all  our  prayers  we  should 
conform  our  will  to  the  will  of  God,  that  in  all  things  His  will 
may  be  done.  What  is  God's  will  ?  His  will  is  our  salvation.  Con- 
sequently, all  things  pertaining  to  our  salvation  we  should  ask  of 


338  V.  Sunday  after  Easter. 

Him  unconditionally  as  they  are  promised.  In  other  things  which 
are  not  absolutely  necessary  for  our  salvation  God's  will  is  to 
guide  us  according  to  His  wise  counsel,  and  these  things  we  should 
always  commit  to  His  wisdom.  For  instance,  that  I  may  die  in 
faith,  I  can,  so  to  say,  directly  demand  of  God,  because  in  this  point 
I  can  hold  Him  by  His  own  declaration  that  He  wants  all  men 
saved  :  but  luhen  He  is  to  take  my  soul  to  paradise,  whether  to-day 
or  twenty  years  hence,  for  that  I  have  no  special  word  of  God,  and 
I  should  commend  it  to  His  wisdom.  So  we  should  set  aside  self- 
will  in  all  our  prayers  and  should  submit  ourselves  to  the  will  of  God 
that  our  will  be  not  against,  but  uniform  with  His  will.  And  in 
such  prayer  we  should  daily  exercise  ourselves  with  great  diligence, 
not  only  because  faith  must  decrease  when  the  fervency  of  prayer 
abates,  but  also  because  the  Lord  here  says  :  "  Ash,  and  ye  shall  re- 
ceive, that  your  joy  may  he  full."  He  that  prays  much  has  much 
joy  of  heart.  He  that  prays  often  for  the  forgiveness  of 
sins  becomes  sure  and  surer  thereof,  and  that  makes  the  heart 
joyous.  He  that  prays  often  for  the  grace  of  God  continually 
grows  in  grace,  and  that  makes  the  heart  joyous.  He  that  prays 
often  for  the  gift  of  the  Holy  Ghost  will  receive  Him  the  more 
abuhdantly,  and  that  makes  the  heart  joyous.  He  that  prays  often 
for  the  crown  of  life  becomes  the  more  rooted  and  grounded  in 
hope,  and  that  makes  the  heart  joyous.  "  Ash,  and  ye  shall  receive, 
that  your  joy  may  he  full.     Amen. 


ASCENSION    OAY. 


Text  :  Afterward  he  appeared  unto  the  eleven,  as  they  sat  at  meat, 
and  upbraided  them  with  their  unbelief,  and  hardness  of  heart,  because 
they  believed  not  them  which  had  seen  him  after  he  was  risen.  And  he 
said  unto  them,  Go  ye  into  all  the  world,  and  preach  the  gospel  to  every 
creature.  He  that  believeth  and  is  baptized,  shall  be  saved  ;  but  he  that 
believeth  not,  shall  be  damned.  And  these  signs  shall  follow  them  that 
believe :  In  my  name  shall  they  cast  out  devils ;  they  shall  speak  with  new 
tongues ;  they  shall  take  up  serpents  ;  and  if  they  drink  any  deadly  thing, 
it  shall  not  hurt  them ;  they  shall  lay  hands  on  the  sick,  and  they  shall  re- 
cover. So  then,  after  the  Lord  had  spoken  unto  them,  he  was  receiv<id  up 
Into  heaven,  and  sat  on  the  right  hand  of  God.  And  they  went  forth,  and 
preached  every  where,  the  Lord  working  with  them,  and  confirming  the 
word  with  signs  following.     Amen.     Mark  16,  14-20. 

Ascension  is  the  last  of  the  festivals  instituted  by  the  ancient 
church  in  commemoration  of  Christ's  works.  Good  Friday  pic- 
tures Him  standing  in  the  battle  against  our  enemies ;  Easter  speaks 
to  us  of  His  victory  over  death,  and  Ascension  is  the  day  of  His 
coronation,  when  God  the  Father  crowned  Him  with  honor  and 
majesty  for  the  war  and  victory  which  He  waged  and  won  against 
and  over  our  enemies ;  for  because  He  humbled  Himself  and  be- 
came obedient  unto  death,  even  the  death  of  the  cross,  therefore 
God  highly  exalted  Him,  and  gave  Him  a  name  which  is  above 
every  name. 

After  His  resurrection  the  Lord  yet  walked  on  earth  forty  days, 
during  which  time  He  frequently  appeared  to  the  disciples,  spake 
and  even  ate  with  them.  But  when  the  time  had  come  that  He 
was  to  return  to  His  Father  and  to  our  Father,  to  His  God  and  to 
our  God,  He  gathered  His  disciples  together  and  led  them  to  that 
mount  where  His  last  sufferings  had  commenced  and  where  He  had 

(339) 


340  Ascension  Day. 

Bustained  the  severest  struggle  with  the  powers  of  darkness,  to  the 
mount  of  Olives.  After  giving  His  last  instructions  to  the  disci- 
ples He  lifted  up  His  hands  to  bless  them  and  thus  with  uplifted 
hands  blessing  His  own  He  was  lifted  up  from  the  earth  higher  and 
higher  until  a  cloud  hid  Him  from  the  view  of  the  disciples.  There 
ihey  stood  gazing  at  the  cloud  in  which  He  had  disappeared;  and 
well  may  their  hearts  have  been  filled  Avith  sadness,  because  their 
eyes  were  to  behold  their  beloved  Lord  and  Master  no  more  upon 
this  earth. 

Is,  then,  the  ascension  of  the  Lord  a  sorrowful,  or  is  it  a  joy- 
ful event?  Should  we  be  sad  or  glad  when  we  remember  His  as- 
cension ?  In  the  Lord's  ascension  there  is  surely  no  occasion  for 
sadness.  Where  is  a  faithful  subject  who  would  not  rejoice  over 
the  coronation  of  his  beloved  sovereign  ?  David  already  sang  with 
exultation  of  the  Lord's  ascension  ;  for  in  the  47th  Psalm  he  says  : 
"  0  clap  your  hands,  all  ye  people;  shout  unto  God  with  the  voice 
of  triumph.  God  is  gone  up  with  a  shout,  the  Lord  with  the  sound 
of  a  trumpet.  Sing  praises  to  God,  sing  praises :  sing  praises 
unto  our  King,  sing  praises."  So  David  exulted,  foreseeing  in  the 
spirit  the  Lord's  ascension.  How  much  more  should  we  exult  over 
His  ascension,  we,  to  whom  is  revealed  the  full  import  of  that  glori- 
ous event  ?  How  could  we  other  than  rejoice,  if  we  but  remember 
the  words  which  He  spake  while  upon  earth  saying :  "  I  go  to  pre- 
pare a  place  for  you.  And  if  I  go  and  prepare  a  place  for  you,  I 
"  will  come  again  and  receive  you  unto  myself ;  that  where  I  am, 
there  ye  may  be  also."  He  has  gone  to  prepare  mansions  for  us, 
and  this  is  not  a  reason  to  be  sorrowful.  Permit  me  therefore  to 
speak  of : 

The  Comfort  which  the  Lord's  Ascension  Affords. 

I.     It  serves  to  strengthen  our  faith  in  Him ; 
II.     It  assures  us  of  His  gracious  presence  with  us. 

I. 

In  the  68th  Psalm  David  says  of  the  Lord's  ascension  :  "  Thou 
hast  ascended  on  high,  thou  hast  led  captivity  captive :    thou   hast 


Ascension   Day.  341 

received  gifts  for  men  ;  yea,  for  the  rebellious  also,  that  the  Lord 
God  might  dwell  among  them."  David,  foreseeing  the  Lord's  as- 
cension, comforted  his  heart  with  it;  for  after  the  words  quoted, 
which  unquestionably  treat  of  the  Lord's  ascension,  he  says  :  "  Our 
God  is  the  God  of  salvation  ;  and  unto  God  the  Lord  belong  the 
issues  from  death."  Contemplating  the  Lord's  ascension,  David 
was  cheerful  and  bold  against  death  and  all  afflictions ;  for  he  said  : 
The  Lord  will  ascend  and  will  lead  my  captivity  captive  and  will 
make  me  free.  And  yet  David  had  only  the  promise,  the  fulfill- 
ment of  which  was  yet  far  distant  in  the  future.  This  was  what 
made  David  the  man  after  the  heart  of  God,  his  faith  that  he  de- 
pended freely  on  what  he  could  not  see,  yea,  which  had  not  yet  come 
to  pass,  which  was  as  yet  only  promised  for  the  future. 

It  was  different  with  the  disciples  of  Christ.  These  were  not 
willing  to  believe  except  they  would  see  with  their  eyes,  hear  with 
their  ears  and  touch  with  their  hands,  so  that  even  at  the  very  last 
the  Lord  "  upbraided  them  loith  their  unheUef,  and  hardness  of  hearty 
decause  they  believed  not  them  which  had  seen  him  after  he  was  risen." 
Long  as  the  Lord  had  walked  with  them,  much  as  He  had  instruct- 
ed them,  their  hearts  were  slow  to  believe.  Especially  at  the  resur- 
rection of  the  Lord  did  their  unbelief  become  manifest.  The  testi- 
mony of  those  women  unto  whom  the  Lord  had  appeared,  they 
would  not  believe;  yea,  Thomas  would  not  believe  the  testimony  of 
all  the  disciples  unles  he  would  see  the  Lord  with  his  eyes  and 
touch  Him  with  his  hands.  In  short,  the  disciples  did  not  want  to 
believe,  they  wanted  to  see  and  feel,  and  for  this  the  Lord  upbraided 
them.  The  Lord  had  told  them  beforehand,  the  third  day  He 
would  rise  again.  On  that  self-same  day  His  resurrection  was  pro- 
claimed to  them  by  such  persons  of  whom  they  knew  that  they 
loved  the  truth  and  detested  falsehood ;  yea,  the  Lord  sent  them  a 
kind  message  by  Mary  Magdalene.  Yet  they  would  not  believe. 
This  was  surely  hardness  of  heart. 

Why  was  this  so  very  reprehensible  in  the  disciples?  Should 
they  not  rather  be  lauded  for  desiring  to  make  certain  before  they 
would  believe  ?  Is  it  not  always  wise  to  make  certain  of  a  thing 
before  adopting  it  for  a  fact  ?    It  is  certainly  a  true  and  sound  prin- 


342  -  Ascension   Day. 

ciple,  to  receive  only  that  as  a  fact  which  is  positively  certain.  If  a 
man  depends  on  that  which  is  uncertain,  he  is  acting  very  foolishly. 
What  for  then  did  the  Lord  upbraid  the  disciples  ?  He  upbraided 
them,  because  they  had  the  divine  certainty  of  His  resurrection,  but 
set  that  certainty  aside  and  would  not  believe.  What  is  more  cer- 
tain than  the  Word  of  the  Lord  ?  What  the  Lord  says,  is  certain. 
If  any  thing  in  heaven  or  on  earth  is  certain,  the  Lord's  Word  is 
certain.  What  He  says  can  not  fail,  or  deceive,  or  be  doubtful. 
His  Word  is  infallible.  Now  the  disciples  had  the  Lord's  Word 
that  He  would  rise  again  the  third  day.  Was  it  then  not  infallibly 
certain  ?  When  He  had  said  He  would  rise  again,  was  there  any 
possibility  of  His  remaining  in  death  ?  After  the  Lord  had  said  He 
would  rise  again,  it  was  unquestionably  certain  that  He  would  and 
must  rise  again,  because  His  Word  could  not  be  broken.  But  this 
certainty  which  the  Word  gives  did  not  satisfy  the  disciples. 
They  wanted  a  different  kind  of  certainty.  They  wanted  the 
certainty  of  sight  and  sense,  of  feeling  and  touching,  and  this  the 
Lord  here  calls  "  unbelief  and  hardness  of  heart."  They  wanted  to 
depend  on  the  perception  of  their  senses,  rather  than  on  the  Word 
of  the  Lord. 

Behold  here  the  awful  wickedness  of  unbelief.  Those  who  will 
not  believe  the  Word  of  the  Lord,  commit  the  most  terrible  sin,  a 
sin  greater  than  murder  or  adultery.  Here  the  Lord  connects  these 
two  :  "  Unbelief  and  hardness  of  heart."  It  is  hardness  of  heart  not 
to  believe  what  the  Lord  says.  Indeed,  all  avIio  disbelieve  or  doubt 
the  Word  of  the  Lord,  render  God  a  liar,  and  that  is  a  dreadful 
thing.  Surely,  upon  those  who  believe  not  the  Word  of  God  and  so 
pronounce  His  Word  a  falsehood,  a  dire  judgment  Avill  fall;  for 
when  about  to  take  His  seat  at  the  right  hand  of  the  Father  the 
Lord  upbraided  the  disciples  for  this  very  sin,  and  He  distinctly 
declares  :  "  He  that  helieveth  not  shall  be  dani?icd." 

Learn  here  that  the  Word  of  the  Lord  is  to  be  suflBcient 
unto  us,  and  we  are  to  seek  nothing  else  besides  the  Word  on  which 
to  rest  our  faith.  That  the  disciples  wanted  to  see  and  feel  before 
they  would  believe,  the  Lord  pronounces  "  u?ibelief  and  hardness  of 
heart."     Why  so  hard  a  judgment?      Because  neither  the  report  of 


Ascension   Day.  343 

those  who  had  seen  Him  after  He  was  risen,  uor  the  words  which 
the  Lord  Himself  had  spoken  to  them  before  His  death  could  con- 
vince them,  but  they  wanted  the  evidence  of  their  own  seeing  and 
feeling,  and  what  was  that  other  than  unbelief,  distrusting  and 
doubting  the  Lord's  Word?  If  you  promise  to  give  a  man  a  dollar, 
but  he  declares  that  he  must  first  see  the  dollar,  or  must  feel  it  in 
his  hand  before  he  will  be  convinced  that  you  will  give  it  to  him, 
you  will  say:  That  man  does  not  trust  my  word.  The  same  verdict 
God  will  pass  on  all  who  want  to  see  and  feel  before  they  will  ac- 
cept His  Word  as  infallibly  true  and  certain. 

This  is  saving  faith,  if  we  rely  on  those  things  which  we  do  not 
and  cannot  perceive  with  the  senses,  but  which  God  has  told  us  in 
His  Word,  as  the  Lord  says  to  Thomas:  "Blessed  are  they  that 
have  not  seen,  and  yet  have  believed."  We  should  cling  to  the 
Word  which  the  Lord  has  spoken,  let  the  devil,  the  world,  our  flesh, 
our  understanding,  our  feeling  say  what  they  please.  Though  we 
can  see  nothing  in  us  but  unrighteousness,  and  feel  nothing  save 
only  the  accusation  of  conscience  and  the  condemnation  of  the  law, 
yet  we  should  cling  to  the  Word  :  "  Re  that  believeth  and  is  bap- 
tized, shall  be  saved.''  If  our  own  heart  condemn  us,  as  it  truly  does 
and  must  because  we  are  sinners,  yet  we  should  believe  what  the 
Word  says,  that  Jesus  Christ  is  our  righteousness  and  our  salvation. 
This  is  the  faith  which  the  Epistle  to  the  Hebrevvs  describes  as 
"  the  substance  of  things  hoped  for,  the  evidence  of  things  not  seen." 
The  Word  of  the  Lord  must  be  sufficient  unto  us.  What  the  Word 
says  we  should  steadfastly  believe  though  we  see  it  not,  feel  it  not 
understand  it  not. 

This  faith  the  Lord's  ascension  to  heaven  should  teach  us;  for 
He  spake  to  the  disciples  of  these  things  at  His  ascension  that, 
when  they  would  see  Him  no  more,  they  should  cleave  so  much  the 
more  firmly  to  His  Word.  He  has  withdrawn  His  visible  presence 
from  the  earth.  We  can  not  see  Him,  we  can  not  touch  Him,  we 
can  not  lay  our  fingers  into  the  nail-prints  within  His  hands ;  but 
He  has  left  us  His  Word,  this  we  have  with  us,  and  this  Word  we 
are  to  believe,  and  through  this  faith  we  shall  be  saved ;  for  He 
says  :  "He  that  believeth  and  is  baptized,  shall  be  saved."     Therefore 


344  Ascension   Day. 

this  should  be  the  language  of  our  heart :  I  am  baptized,  I  believe 
His  Word,  I  shall  be  saved ;  and  who  is  he  that  shall  hinder  it, 
seeing  my  Lord  has  ascended  on  high  and  has  led  my  captivity  cap- 
tive? Because  He  has  withdrawn  His  visible  presence  from  the 
earth  it  is  evident  that  we  can  have  part  with  Him  only  through 
faith  in  His  Word.  Therefore  we  should  not  be  unbelieving, 
neither  should  we  desire  any  thing  besides  His  Word,  but  we  should 
say  with  David  :  "  0  Lord,  I  trust  in  thy  word." 

To  believe  the  Word  we  should  likewise  learn  from  the  Lord's 
last  command  to  the  disciples  :  "  Go  ye  into  all  the  world,  andpreach 
the  gospel  to  every  creature  f  for  to  this  command  He  immeaiately 
adds  the  pi-omise :  "i/e  that  helieveth  and  is  baptized,  shall  be  saved.'' 
What  m.ust  we  believe  in  order  to  be  saved  ?  Why  that  which  He 
commands  the  apostles  to  preach,  that  is,  the  Gospel.  What  is  the 
Gospel  ?  The  Gospel  is  the  message  that  the  gates  of  paradise  are 
re-opened,  that  sin  which  separated  God  and  man  from  each  other 
is  put  away,  and  that  everlasting  righteousness  is  regained.  This 
blessed  message  the  Lord  bids  the  apostles  preach  to  the  world,  and 
that  it  is  a  message  faithful  and  true  He  establishes  by  His  ascen- 
sion to  heaven.  His  ascension  is  the  final  evidence  that  His  work 
of  redemption  is  finished.  Behold,  He  had  come  down  from  heaven 
to  redeem  the  world  and  to  prepare  salvation  for  all  men  ;  therefore 
His  visible  return  to  heaven  is  the  public  evidence  that  He  has  fin- 
ished His  work  upon  earth  to  the  satisfaction  of  the  Father  and  that 
all  things  are  now  ready,  otherwise  He  could  not  have  appeared  before 
the  Father ;  for  if  He  had  not  finished  His  work,  if  He  had  left  the 
very  least  undone,  the  Father  would  not  have  exalted  Him  to  His 
right  hand.  But  the  Father  did  exalt  Him  and  thereby  He  ac- 
knowledged that  the  Son  has  performed  His  mission  faithfully 
and  perfectly. 

Becf  use  He  had  finished  the  work  and  the  Father  had  ac- 
cepted it,  therefore  He  could  command  the  disciples  to  go  and 
preach  the  Gospel,  that  is,  to  tell  men  :  Heaven  is  open  for  you  sin- 
ners ;  come  ye  and  enter  in.  What  must  we  do  to  obey  this  mes- 
sage ?  Why,  there  is  nothing  else  to  be  done,  and  there  is  no  other 
way  to  obey  it,  than  simply  and  only  to  accept   it  in    faith.      The 


Ascension   Day.  345 

Gospel  is  such  a  message  which  makes  no  demands  at  all  on  u&,  it 
simply  tells  us  that  the  Son  of  God  died  in  our  sins  and  gained 
everlasting  salvation  for  us.  This  message  asks  nothing  of  us,  it 
simply  tells  us  what  the  Son  of  God  has  done  for  us.  If  we  believe 
it,  if  we  make  it  our  comfort  and  plea  we  have  the  benefit  of  it ; 
and  the  Lord's  ascension  to  heaven  is  certainly,  something  which 
should  draw  us  unto  faith,  which  should  persuade  us  to  believe  the 
message  of  the  Gospel.  The  Gospel  can  not  be  untrue,  it  must  be 
true,  because  the  Lord  who  commanded  it  to  be  preached  in  the 
world  immediately  thereafter  ascended  up  to  heaven.  One  who 
commands  a  lie  to  be  preached  can,  certainly,  not  ascend  up  to 
heaven,  he  can  only  descend  down  to  hell.  But  that  Lord  who 
commanded  the  Gospel  to  be  preached  directly  thereafter  ascended- 
up  to  heaven.  Therefore  the  Gospel  must  be  God's  truth,  the 
Lord's  ascension  demonstrates  it  to  an  evidence.  It's  a  reality,  it's 
a  fact,  there  is  salvation  for  us  sinners,  and  we  should  be  believing 
and  not  unbelieving. 

IL 

But  the  Lord's  ascension  to  heaven  does  not  only  teach  us 
firmly  to  believe  in  Him  whom  we  do  not  see,  it  also  assures  us  that 
He,  the  Lord  Himself,  is  present  with  us  continually  ;  for  thus  it  is 
said  of  the  disciples :  "  And  iliey  luent  forth,  and  preached  every 
where,  the  Lord  working  with  them,  and  confiryning  the  word  toith 
signs  following."  This  is  something  which  reason  cannot  compre- 
hend, how  the  Lord,  having  ascended  up  to  heaven,  can  yet  be  with 
His  disciples  on  earth.  Therefore  many,  following  the  dictates  of 
reason,  deny  His  presence  on  earth  and  teach  that  the  Divinity  only 
is  present  every  where  and  His  humanity  limited  to  a  certain  locali- 
ty in  heaven.  But  it  is  very  evident  that  we  must  judge  of  the  L(-rd 
and  His  works  by  His  own  revealed  Word  and  not  by  the  principles 
of  our  reason.  And  what  does  the  Word  say  ?  It  says  that  the  Lord 
worked  with  the  disciples  confirming  the  Word.  So  the  Lord  was 
present  with  them.  What  Lord  ?  Certainly  the  same  Lord  of 
whom  the  foregoing  verse  speaks :  "  So  then,  after  the  Lord  had 
spoTcen  unto  them,  he  was  received  up  into  heaveti,  and  sat  on  therigh^ 


346  Ascension   Day. 

hand  of  God."  That  same  Lord  who  was  received  up  into 
heaven,  thereafter  worked  with  them  as  present  with  them  and  con- 
firmed the  Word  wherever  they  preached.  But  the  Lord  was  re- 
ceived up  according  to  His  humanity  ;  for  the  disciples  saw  Him 
ascending  up  ;  so  the  text  plainly  says  that  in  His  humanity  He  was 
present  with  the  apostles.  Christ  did  not  so  ascend  up  to  heavf  n  like 
Enoch  and  Elijah  who  were  taken  away  from  the  earth,  but  St.  Paul 
writes  to  the  Ephesians :  "  He  that  descended  is  the  same  also  that 
ascended  up  far  above  all  heavens,  that  he  might  fill  all  things." 

We  must  not  think  so  unworthily  of  Jesus  Christ  as  to  imagine 
Him  sitting  on  a  grand  throne  limited  to  one  certain  locality  simi- 
lar as  a  Chinese  idol  sits  in  a  temple.  He  did  not  only  ascend  up 
into  heaven,  He  went  up  "  far  above  all  heavens,"  and  how  high 
this  is  He  Himself  tells  us  in  the  6th  chapter  of  John  saying :  *'  Ye 
shall  see  the  Son  of  man  ascend  up  v/here  he  was  before."  Where 
was  He  before  ?  John  says  :  "  In  the  beginning  was  the  Word,  and 
the  Word  was  with  God,  and  the  Word  was  God."  He  was  when 
there  was  no  time  and  no  locality,  and  because  He  ascended  up 
where  He  was  before,  it  follows  of  necessity  that  He  ascended  up 
above  time,  space,  locality  and  every  created  thing.  So  high  did 
Jesus  Christ,  the  Son  of  man,  ascend  up  that  He  sits  where  He  sat 
before  the  creation,  that  He  sits  on  the  throne  of  God  and  is  where 
God  is,  present  with  all  creatures.  The  Lord  indeed  so  departed 
from  the  earth  that  He  is  no  more  visibly  at  a  certain  place  as  He 
was  with  the  disciples,  but  withdrawing  His  visible  presence  from 
the  earth  He  remained  invisibly  present  everywhere.  By  His  as- 
cension the  Lord  did  not  go  away  so  as  to  be  now  far  distant  from 
us,  on  the  contrary  His  ascension  proves  that  He  is  very  nigh  unto 
us,  because,  as  Paul  says,  He  ascended  up  "  that  He  might  fill  all 
things." 

0  verily,  a  comforting  truth  I  Our  Savior,  the  Friend  of  our 
souls,  is  not  far  distant  from  us  enclosed  at  some  certain  place  be- 
yond the  stars.  He  is  nigh  unto  us,  and  with  Him  is  His  grace.  His 
righteousness,  His  power  and  His  strength.  The  Shepherd  is  not 
far  distant  from  His  fold.  He  is  in  the  midst  of  His  flock.  Cheer- 
fully, therefore,  should  we  spend  our  days  on  this  earth.     If  we  see 


Ascensio7i  Day.  347 

and  feel  our  sinfulness  we  have  no  reason  to  despair.  The  same 
who  was  sacrificed  for  sin  on  the  cross  is  with  us,  "  and  He  is  the 
propitiation  for  our  sins."  If  the  law  accuses  us  we  can  soothe  our 
conscience  with  the  truth  that  He  is  with  us  who  was  made  under 
the  law  and  fulfilled  all  righteousness  for  us.  If  we  see  our  weak- 
ness and  the  power  of  the  enemies  we  need  not  be  terrified,  because 
that  very  Lord  is  with  us  into  whose  hands  all  power  is  given  in 
heaven  and  on  earth.  When  disappointments  and  trials  come  upon 
us  and  we  are  tempted  to  murmur,  because  wt  see  not  what  they 
are  for,  we  should  put  away  discontent,  knowing  that  the  Lord  is 
with  us  who  sees  into  our  innermost  heart  and  soul ;  who  knows 
what  is  dangerous  and  knows  what  is  good  for  us,  and  who  daily  so 
guides  and  governs  our  steps  that  we  may  reach  the  mansions  which 
He  has  prepared  for  us. 

And  if  the  Lord  is  Avith  us  He  is  certainly  not  idle,  He  also 
works  with  us.  He  does,  indeed,  no  more  work  miracles  so  mani- 
fest to  the  eyes  of  men  as  He  did  with  the  apostles,  but  He  never- 
theless works  miracles.  He  makes  us  new  creatures  from  heart  and 
soul,  and  that  is  a  miracle ;  He  makes  us  who  are  by  nature  the 
enemies  of  God,  to  love  God,  and  that  is  a  miracle ;  He  makes  us 
who  know  that  we  deserve  only  everlasting  death  confidently  to 
hope  for  everlasting  life,  and  that  is  a  miracle ;  He  makes  us  sin- 
ners the  beloved  sons  and  daughters  of  God,  and  that  is  a  miracle. 
Yes,  He  works  with  us  and  if  we  drive  Him  not  away  from  us  He 
will  work  our  souls  to  heaven. 

Since  Christ  lias  gone  to  lieaven,  His  home, 
I,  too,  that  home  one  day  must  share, 

And  in  this  hope  I  overcome 

All  doubt,  all  anguish,  and  despair  : 

For  where  the  Head  is,  well  we  know. 

The  members  He  has  left  below 

In  time  He  surely  gathers.        Amen. 


VI.   SUNDAY   AKTER   EASTER. 


Text  :  But  when  the  Comforter  is  come,  whom  I  will  send  unto  you 
from  the  Father,  even  the  Spirit  of  truth,  which  proceedeth  from  the 
Father,  he  shall  testify  of  me:  And  ye  also  shall  bear  witness,  because  ye 
have  been  with  me  from  the  beginning.  These  things  have  I  spoken  unto 
you,  that  ye  should  not  be  offended.;  They  shall  put  you  out  of  the  synago- 
gues :  yea,  the  time  cometh,  that  whosoever  killeth  you,  will  think  that  he 
doeth  God  service.  And  these  things  will  they  do  unto  you,  because  they 
have  not  known  the  Father,  nor  me.  But  these  things  have  I  told  you, 
that  when  the  time  shall  come,  ye  may  remember  that  I  told  you  of  them. 
And  these  things  I  said  not  unto  you  at  the  beginning  because  I  was  with 
you.     John  15.  26  to  16,  4. 

In  the  28th  chapter  of  his  Proverbs  Solomon  says  :  "  He  that 
turneth  away  his  ear  from  hearing  the  law,  even  his  prayer  shall  be 
abomination."  If  a  man  knows  what  the  law  of  God  commands  or 
forbids  in  any  particular  point  and  notwithstanding  this  knowl- 
edge he  will  nevertheless  intentionally  not  do  what  is  command- 
ed, or  will  deliberately  do  what  is  forbidden  :  that  man  can  not 
pray  acceptably,  can  not  be  a  follower  of  Christ  and  can  not  possess 
the  grace  of  God.  Whosoever  does  intentionally  what  he  knows  to 
be  sin,  is  not  a  Christian.  Every  Christian  is,  indeed,  often  over- 
taken by  sin  ;  because  of  the  weakness  of  the  flesh  he  daily  commits 
much  sin  ;  but  the  Christian  does  not  sin  willingly  and  intention- 
ally, as  St.  John  writes  :  "We  know  that  whosoever  is  born  of  God, 
sinneth  not;  but  he  that  is  begotten  of  God,  keepeth  himself." 
The  Christian  hates  sin  and  he  does  not  want  to  sin.  His  aim  is  to 
keep  himself  from  sin,  and  when  he  sins  it  occurs  without  and 
against  his  intention  and  will.  Every  one,  therefore,  who  inten- 
tionally and  willingly  surrenders  himself  to  sin,  has  not  the  Spirit 
of  God  dwelling  in  him.     Men,  of  course,  have  scores  of  excuses  for 

(348) 


VI.  Sunday  after  Faster.  349. 

committing  sin.  A  man  will  persuade  himself  that  he  could  not 
avoid  doing  a  certain  thing  which  he  knows  to  be  wrong,  or  he 
would  lose  too  much  by  not  doing  it,  or  it  would  serve  a  good,  end 
and  purpose,  and  the  like ;  but  all  such  excuses  are  nothing  but 
subterfuges  to  pacify  conscience.  It  remains  a  fact,  if  a  man  re- 
fuses to  do  what  he  knows  is  commanded,  or  consents  to  do  what 
he  knows  is  forbidden,  and  so  knowingly  and  intentionally  acts  in 
violation  of  the  law  of  God  that  man  is  not  a  Christian  and  unless 
he  repents  he  cannot  be  saved. 

This  same  principle  obtains  not  only  in  actions  commanded  or 
forbidden  in  the  law,  but  also  in  matters  of  faith  and  doctrine.  If 
a  man  knows  that  the  Bible  teaches  a  certain  doctrine,  but  he  never- 
theless refuses  to  accept  and  confess  that  doctrine;  and  if  a  man 
knows  that  a  certain  doctrine  is  against  the  Bible,  but  he  neverthe- 
less adheres  to  and  sanctions  that  doctrine,  he  cannot  be  a  son  of 
<jod,  but  to  him  applies  what  Samuel  said  to  Saul :  "Because  thou 
hast  rejected  the  word  of  the  Lord,  he  hath  also  rejected  thee." 
Any  one  who  rejects  any  teaching  which  he  knows  to  be  founded  in 
the  Bible,  and  any  one  who  by  word  or  deed  sanctions  any  teaching 
which  he  knows  to  be  against  the  Bible,  knowingly  sets  himself 
in  opposition  to  the  Word  of  God  and  he  is,  therefore,  not  a  follower, 
but  an  opponent  of  God.  Of  himself  and  all  true  Christians 
St.  Paul  writes  :  "  We  can  do  nothing  against  the  truth,  but  for  the 
truth."  Both  those  who  refuse  to  do  what  the  law  commands,  and 
those  who  refuse  to  accept  and  confess  what  the  Gospel  teaches,  they 
both  set  themselves  against  God  and  cannot  be  God's  children  and 
heirs.  It  is  a  plain  truth,  whosoever  acts  against  his  own  better 
knowledge  in  violation  of  the  Word  of  God,  be  it  in  whatsoever 
matter  it  will,  is  not  a  Christian. 

But  suppose  a  man  was  never  instructed  in  the  Law  and  Gospel, 
and  therefore  does  what  is  against  the  law,  or  opposes  the  truth  of  the 
Gospel  from  ignorance,  yet  with  an  honest  and  upright  heart ;  or, 
if  a  man  has  an  erring  conscience  so  that  he  regards  wrong  what  is 
right,  or  accounts  that  falsehood  which  is  God's  truth,  and  so  from 
a  sense  of  duty  opposes  the  truth  and  promotes  error,  shall  that  man 
be  condemned  ?,  That  is  a  question  touched  on  in  this  text  and  it  is 


350  VI.  Sunday  after  Easter. 

well  worthy  that  we  should  thoroughly  examine  it.  The  common 
answer  given  in  our  times  is  :  It  would  make  no  difference  what  a 
man  believed,  if  he  were  only  sincere  in  his  ff.ith.  There  is  probab- 
ly not  another  opinion  which  is  so  widespread  in  our  times  and 
which  exercises  such  a  vast  influence  on  the  religious  life  of  our 
country  than  this  which  would  make  man's  sincerity  primary  and 
the  belief  of  the  truth  secondary.  It  is  easy  to  see  that  this  opinion 
is  a  root  of  indifferentism  and  a  powerful  factor^to  promote  •  irreli- 
gion.  It  is  one  of  the  errors  of  the  times  and  is  of  such  a  seductive 
character  that  all  lovers  of  the  truth  should  warn  against  it.  Ac- 
cordingly permit  me  to  set  forth  : 

Why  we  should  Beware  of  Eesting  Content  with 
Being  Sincere  in  our  Faith? 

I  answer, 

I.     Because  the  Word  of  God  alone  is  to  be  the  foundation 
and  rule  of  our  faith ; 

II.     Because  sincerity  in  their  own  opinions  may  lead  men  to 
the  greatest  crimes^;  and 

III.  Because  not  every  belief,  but  only  the  belief  of  the  truth 
can  save. 

I. 

The  question  before  us  is  not,  whether  a  man  should  be  sincere 
in  his  faith ;  for  it  is  something  self-evident  that  no  man  is  to  be  a 
hypocrite.  No  man  should  profess  to  believe  what  in  fact  he  does 
not  believe.  Every  man,  be  he  Christian,  Jew  or  Gentile,  is  to  be 
sincere  in  his  faith.  Hypocrites  who  with  the  mouth  profess  to  be- 
lieve what  at  heart  they  do  not  believe,  shall  find  no  favor  with  God. 
"  The  hypocrite's  hope  shall  perish,"  says  Job.  Neither  is  it  a 
question,  whether  a  man  who  sincerely  believes  the  substance  of  the 
Gospel  truth  unto  salva.tion,  yet  from  ignorance  errs  in  some  points 
of  doctrine,  can  be  saved  ;  for  we  know  that  a  man  may  err  in  many 
points  of  doctrine  and  may  yet  possess  saving  faith  in  Christ.  The 
question  is,  whether  it  is  right  and  true  when  it  is  said,  it  would 
make  no  difference  what  a  man  believed,  if  he  were  only  sincere  in 


VI.  Sunday  after  Easter.  351 

that  faith  ?     The  short  answer  is,  that  this  is  an  entirely  wrong  and 
an  extremely  harmful  opinion. 

The  first  argument  by  which  it  is  proved  wrong  is  this  :  Be- 
cause by  it  the  Bible  would  be  set  aside  as  the  only  rule  and  stand- 
ard of  our  faith.  If  sincerity  were  sufficient  and  it  would  make  no 
difference  what  a  man  believes  provided  he  is  sincere,  then  it  would 
he  an  indifferent  thing,  whether  he  believes  what  the  Bible  says  or 
something  else.  Then  the  Mormon  and  Mohammedan  might  fare 
as  well  with  his  faith  as  the  Christian  with  his.  If  sincerity  in 
one's  faith  were  all  required  then  it  would  be  all  the  same,  whether 
a  man  believed  the  Bible  or  the  Book  of  Mormon,  or  the  Koran  of 
the  Mohammedan,  or  the  Vedas  of  the  Brahmin.  This  opinion, 
therefore,  would  make  all  religions  alike  and  a  man  might  choose 
whatever  he  pleased  for  the  foundation  and  standard  of  his  faith. 

From  our  text  it  is  very  evident  that  there  is  only  one  rule  and 
standard  of  faith ;  for  here  the  Lord  says  of  the  Holy  Ghost :  "  He 
shall  testify  of  meP  How  the  Holy  Ghost  would  testify  of  Him  the 
Lord  had  told  the  disciples  before  already  saying :  "  He  shall  bring 
all  things  to  your  remembrance,  whatsoever  I  have  said  unto  you." 
Because  this  was  to  be  a  work  of  the  Holy  Ghost  the  Lord  goes  on  : 
^^  And  ye  also  shall  hear  luitncss,  hecause  ye  have  been  tvith  me  from 
the  beginning.^''  Because  the  disciples  had  been  with  the  Lord,  had 
seen  His  deeds  and  heard  His  words,  therefore  they  were  to  go  into 
all  the  world  and  to  testify  unto  men,  not  their  own  views  and 
opinions,  but  what  they  had  seen  and  heard  when  with  the  Lord. 
Again  the  Lord  says :  "  These  things  have  I  spohen  unto  you,  that  ye 
should  not  he  offended."  In  their  own  faith  and  belief  the  disciples 
were  to  be  guided  by  the  words  which  their  Master  had  spoken  unto 
them  ;  by  His  words  they  were  to  judge  of  all  things  which  would 
happen  unto  them.  Again  :  "  Bid  these  things  have  I  told  yoxi,  that 
lohen  the  time  shall  come,  ye  may  remember  that  I  told  you  of  them." 
They  were  to  remember  His  words.  His  words  were  to  preserve 
them  from  being  offended  in  afflictions  and  persecutions.  So  far  is 
the  Lord  from  allowing  His  disciples  liberty  to  believe  what  they 
pleased  that  He  distinctly  binds  them  down  to  His  words ;  these 
they  were  to  remember,  these  were  to  be  the  foundation  and  rule  of 


352  VI.  Sunday  after  Faster. 

their  faith.  On  another  occasion  the  Lord  said  :  "  If  ye  continue 
in  my  word,  then  are  ye  my  disciples  indeed  ;"  and  by  the  prophet 
Isaiah  in  the  8th  chapter  the  Lord  says  :  "  To  the  law  and  to  the 
testimony  :  if  they  speak  not  according  ho  this  word,  it  is  because 
there  is  no  light  in  them."  Those  only  who  follow  the  Word,  the 
law  and  the  testimony,  have  the  light,  and  they  who  do  not  abide 
in  the  Word,  walk  in  darkness  ;  for  the  inspired  Word  of  God  alone 
is  the  true  light. 

And  though  a  man  would  argue,  the  idols  of  the  heathen  could, 
of  course,  not  save,  but  within  the  pale  of  Christendom  it  would 
make  no  difference  what  a  man  believed,  this  would  still  not  better 
the  matter,  because  it  would  nevertheless  be  setting  aside  the  Bible 
as  the  only  rule  of  faith ;  for  this  saying  certainly  implies,  even  if 
a  man  believed  what  the  Bible  does  not  teach  it  would  not  matter, 
provided  he  was  sincere.  The  Bible  speaks  otherwise,  Jeremiah 
chapter  23d  we  read  :  "  The  prophet  that  hath  a  dream,  let  him  tell 
a  dream ;  and  he  that  hath  my  word,  let  him  speak  my  word  faith- 
fully. What  is  the  chaff  to  the  wheat?  saith  the  Lord."  Should 
it  really  make  no  difference,  whether  a  man's  creed  is  chaff  or 
wheat  ?  Isaiah  65th  chapter  the  Lord  says  :  "  I  have  spread  out  my 
hands  all  the  day  unto  a  rebellious  people,  which  walketh  in  the 
way  that  was  not  good,  after  their  own  thoughts ;  a  people  that  pro- 
voketh  me  to  anger  continually  to  my  face ;  that  sacrificeth  in  gar- 
dens, and  burneth  incense  upon  altars  of  brick."  The  liberal  and 
progressive  of  those  days  in  Israel  no  doubt  argued,  it  would  make 
no  difference  whether  a  man  sacrificed  on  an  altar  of  unhewn  stone 
or  of  burned  brick,  only  so  he  sacrificed  unto  the  Lord,  but  the  Lord 
did  not  regard  it  indifferent.  He  called  them  a  rebellious  people. 
In  the  22d  chapter  of  Revelations  the  Lord  says  :  "I  testify  unto 
every  man  that  heareth  the  words  of  the  prophecy  of  this  book.  If 
any  man  shall  add  unto  these  things,  God  shall  add  unto  him  the 
plagues  that  are  written  in  this  book  :  and  if  any  man  shall  take 
away  from  the  words  of  the  book  of  this  prophecy,  God  shall  take 
away  his  part  out  of  the  book  of  life."  God  has  given  His  Word 
that  men  should  hear,  accept  and  believe  it  without  adding  to,  or 
taking  from  it,  and  to  say  it  would  make  no   difference  what  a  man 


VI.  Sunday  after  Easter.  353 

believed,  is  certainly  speaking  against  God  and  is  setting  aside  His 
Word  as  the  one  and  only  rule  of  faith.  We  should,  therefore,  take 
warning  and  should  beware  of  a  principle  by  which  the  supreme 
authority  of  the  Bible  would  be  destroyed. 

Delusive  as  is  the  first  part  of  that  common  saying,  even  so  de- 
ceptive is  the  latter  part  concerning  man's  sincerity.  Let  us  brief- 
ly examine  it. 

II. 

Here  again  we  must  distinguish  well.  We  have  already  heard 
that  no  man  is  to  be  a  hypocrite.  Every  one  is  to  be  sincere  in  his 
profession  and  faith.  The  question  here  is,  whether  it  is  sufiBcient 
unto  true  godliness  in  this  world  and  salvation  in  the  world  to  come, 
if  a  man  is  sincere  in  what  he  believes,  even  when  it  is  not  the  truth 
of  God  ?  This  question  also  we  must  answer  most  emphatically  in 
the  negative. 

To  what  sincerity  in  their  own  opinions,  or  sincerity  in  believ- 
ing the  doctrines  of  men,  will  lead  the  Lord  here  distinctly  declares 
foretelling  the  disciples  what  men  would  do  to  them  :  "  They  shall 
put  you  out  of  the  synagogues  :  yea,  the  time  cometh,  that  luhosoever 
hilleth  you  luill  thinh  that  he  doeth  God  service.  And  these  things 
will  they  do  U7ito  you,  because  they  have  twt  Icnown  the  Father,  nor 
me."  Here  the  Lord  tells  the  disciples,  men  would  do  evil  unto 
them,  even  to  putting  them  to  death ;  and  these  things  men  would 
do,  not  knowing  they  were  doing  evil,  but  from  zeal  for  God,  in  all 
sincerity  thinking  they  were  doing  God  service.  A  few  examples 
will  illustrate  this.  Against  Stephen,  the  first  martyr  of  Christ,  the 
accusation  was  brought :  "  This  man  ceaseth  not  to  speak  blasphe- 
mous words  against  this  holy  place,  and  the  law  :  for  we  have  heard 
him  say,  that  this  Jesus  of  Nazareth  shall  destroy  this  place,  and 
shall  change  the  customs  which  Moses  delivered  us."  On  the 
strength  of  this  accusation  the  Jews  thrust  him  out  of  the  city  and 
stoned  him  to  death.  They  killed  him  from  zeal  for  the  temple  and 
the  law  of  Moses,  sincerely  believing  that  they  were  doing  God  ser- 
vice. When  Stephen  was  stoned  Saul,  thereafter  called  Paul, 
looked  on  with  great  satisfaction  and  from  that  time  on  he  exerted 


354      .  VI.  Sunday  after  Easter. 

all  his  energies  to  wipe  out  the  name  of  Jesus  from  the  earth,  and 
in  what  sentiment  he  did  this  he  states  in  his  defense  before  king 
Agrippa  saying  :  "  I  verily  thought  with  myself,  that  I  ought  to  do 
many  things  contrary  to  the  name  of  Jesus  of  Nazareth."  Saul 
persecuted  the  disciples  without  any  compunctions  of  conscience  in 
all  sincerity  believing  that  he  could  do  no  greater  service  to  God, 
than  to  extirpate  this  sect  from  the  face  of  the  earth.  And  as  it 
was  in  the  time  of  the  apostles  so  it  remained  thereafter  even  unto 
this  day.  When  John  Huss  was  burned,  he,  seeing  a  poor  peasant 
bring  a  bundle  of  faggots,  exclaimed :  "  0  sacred  simplicity."' 
That  peasant  thought  it  a  great  service  of  God  to  help  burn  this 
servant  of  Christ,  in  all  sincerity  regarding  him  an  abominable 
heretic.  At  the  time  of  the  Reformation  the  Roman  Catholics  put 
the  Protestants  to  death  "  unto  the  greater  glory  of  God,"  in  all 
sincerity  believing  that  they  were  doing  God  service.  Some  time 
ago  the  papers  reported  several  instances  in  our  own  country  of 
parents  murdering  their  own  children,  because  they  believed  to  have 
command  from  God  to  do  so.  A  man  must  certainly  be  very  sin- 
cere in  his  faith,  if  for  his  faith's  sake  he  can  kill  his  own  child. 

Behold,  where  sincerity  in  their  faith  will  lead  men  if  their  faith 
is  wrong.  I  confine  myself  to  mentioning  only  a  few  of  the  most 
flagrant  examples,  because  these  are  abundantly  sufficient  conclu- 
sively to  show  that  sincerity  in  one's  faith  is  by  no  means  enough  to 
keep  men  from  doing  evil.  The  more  sincere  a  man  is  in  believing 
an  error,  the  more  fanatic^  will  he  be  in  upholding  that  error,  the 
more  determined  in  opposing  the  truth  with  which  that  error  con- 
flicts. It  is  a  sad  fact,  but  nevertheless  a  fact,  if  a  false  faith  pos- 
sesses the  heart,  men  will  be  so  blinded  by  it  as  to  regard  the  truth 
of  God  abominable  heresy ;  as  to  condemn  what  they,  have  never 
read  or  examined.  Yea,  sincerity  in  a  false  faith  will  make  men  so 
unfeeling  and  cruel  that  without  compassion  they  can  persecute  the 
witnesses  of  God's  truth  and  can  put  them  to  death.  When  Paul 
spoke  at  Jerusalem  in  his  defense,  the  Jews  raised  the  cry:  "Away 
with  such  a  fellow  from  the  earth :  for  it  is  not  fit  that  he  should 
live."  Even  so  the  Mohammedan  exults  to  shed  the  blood  of 
Christians,  yea,  the  more  Christians  he  can  kill  the  more  he  rejoices^ 


VI.  Sunday  after  Easter.  355 

because  he  sincerely  believes  that  his  place  in  paradise  will  be  so 
much  the  higher.  Simply  to  be  sincere  in  one's  faith,  whatever 
that  faith  may  be,  is,  therefore,  by  no  means  sufficient  unto  a  truly 
pious  and  godly  life  in  this  world,  because  sincerity  in  and  zeal  for 
a  false  faith  can  only  lead  men  into  blindness  and  sin. 

III. 

Now  if  sincerity  in  a  false  faith  can  only  lead  farther  away 
from  the  truth  and  may  lead  to  the  perpetration  of  the  most  dread- 
ful crinips,  should,  then,  sincerity  be  sufficient  unto  salvation? 
This  is  the  actual  idea  connected  with  that  saying :  if  only  a  man 
were  sincere  in  his  faith,  he  would  be  saved  no  matter  what  his  re- 
ligion might  be.  Put  in  this  form  it  certainly  bears  the  stamp  of 
delusion  on  its  very  face.  If  it  were  true  that  a  man's  sincere 
profession  of  his  religion  would  save  him,  why  then  should  the  Son 
of  God  have  come  to  reveal  unto  us  the  will  of  His  Father  ?  Why 
Avould  the  Gospel  be  preached  ?  Why  send  missionaries  to  the 
heathen  if  by  sincerely  believing  their  religion  they  could  be  saved? 
It  is  not  sincerity  in  any  faith,  but  sincerity  in  the  faith  of  the 
truth  as  it  is  in  Jesus  that  is  required  unto  salvation.  In  our  text 
the  Lord  says :  "  But  loTien  the  Comforter  is  come,  whom  I  will  send 
unto  you  from  the  Father,  even  the  Spirit  of  truth,  lohich  proceedeth 
from  the  Fath&r,  he  shall  testify  of  me."  The  Holy  Ghost  is  "  the 
Spirit  of  truth."  Where  He  dwells  He  creates  the  love  of  the  truth, 
and  where  there  is  not  the  love  of  the  truth  the  Holy  Ghost  does 
not  dwell,  and  where  He  does  not  dwell  there  is  no  salvation.  This 
is  evident  from  the  words  of  the  Lord  in  the  12th  chapter  of  John 
saying :  "  He  that  rejecteth  me,  and  receiveth  not  my  w^ords,  hath 
one  that  judgeth  him :  the  word  that  I  have  spoken,  the  same  shall 
judge  him  in  the  last  day."  The  judgment  of  the  last  day  will  not 
be  held  so  that  every  one  would  be  judged  according  to  his  sincerity 
in  believing  his  religion,  so  that  the  Catholic  would  be  saved  because 
he  sincerely  believed  in  the  pope,  the  Rationalist  because  he  sin- 
cerely believed  common  sense  the  light  to  be  guided  by,  etc.,  but 
the  Lord  says  :  "  The  word  that  I  have  spoken,  the  same  shall  judge 
him  in  the  last  day."     Those  who  received  not  the  Word  of  Christ 


356  VI.  Sunday  after  Easter. 

will  be  brought  into  judgment,   and   that     Word   will   condemn 
them,  though  they  had  ever  so  sincerely  believed  other  things  which 
are  not  the  Word  of  Jesus.     But  those  will  be  heirs  of  the  kingdom 
who  receive  the  words  of  Christ  and  in  all  sincerity  of   heart  and 
soul  believe  them,  those  who  are  sincere  in  the  belief  of  the  truth. 
Likewise,  the  knowledge  and  belief  of  the   truth   is  the   only 
true  safeguard  against  treading  on  the  paths  of  intolerance  and  per 
secution.     "  These  things  loill  tliey  do  unto  you,  because  they  have  not 
hnown  the  Father,  nor  me"     Intolerance  toward  others  is  only  the 
fruit  of  ignorance  and  error.     Where  the  truth   of   the   Gospel   is 
known  intolerance  is  banished.     The  truly  orthodox  church   bears 
witness  to  the  truth  of  the  Gospel  and  she  rebukes  errors  with  the 
Word  of  God,  but  she  never  becomes  intolerant,  she  never  uses  any 
other  than  the  sword  of  the  Spirit,  the  Word  of  God.   When  James 
and  John  once  proposed  to  cause  fire  from  heaven  to  fall  on  a  village 
that  would  not  receive  them  Jesus  rebuked  them  saying:  "Ye  know 
not  what  manner  of  spirit  ye  are  of."  With  sharp  and  stinging  words 
did  Jesus  reprimand  the  hypocrisy  and  the  false  doctrines   of   the 
Pharisees,  and  He  foretold  the   destruction   which   would   fall   on 
them,  if  they  received  Him  not,  but  force  and   violence  Jesus   dis- 
tinctly forbade  His  followers.     He  never  did  any   thing  by   which 
any  one  even  of  His  bitterest  enemies  suffered  the  least  harm.     The 
Spirit  of  Christ  is  not  the  spirit  of  intolerance.     Where  the   truth 
of  Christ  prevails  all  persecutions  stop.     The   apostolic   Christians 
had  the  truth  of  the  Gospel  and  they  were  persecuted,  but  they  per- 
secuted no  man,  but  when  the  truth  was   lost   and   error   prevailed 
then  intolerance   reared   its   head    and  persecutions  among  Chris- 
tians began.     Therefore  we  should  learn  from  this   text   to   watch 
with  great  diligence  that  we  have  and  preserve  the  pure  teaching  of 
the  Gospel,  and  that  we  strive  to  live  up  to  it.      If  infidels  and  lib- 
eralists  ridicule  us  and  call  us  bigots  for  holding  so  closely  to   the 
Bible  this  should  be  a  strong  comfort  unto   us,   because   the   Lord 
foretold,  so  His  disciples  would  fare,  and  because  He  has  promised 
us  great  reward  saying  :  "  Blessed  are  ye  w^hen  men  shall  revile  you, 
and  persecute  you,  and  shall  say  all  manner  of   evil   against  you 
falsely,  for  my  sake.     Eejoice,  and  be  exceeding  glad :  for  great  is 


VI.  Sunday  after  Faster.  357 

your  reward  in  heaven  :  for  so  persecuted  they  the  prophets  which 
were  before  you." 

As  a  householder  is  to  "  bring  forth  out  of  his  treasure  things 
new  and  old,"  I  thought  it  not  amiss  to-day  to  speak  of  this  opinion 
which  sounds  so  well  to  the  carnal  ear  and  is  peddled  under  the 
garb  of  liberality  or  even  charity.  It  would  indeed  be  a  very  con- 
venient kind  of  religion  allowing  every  man  to  make  his  own  creed 
and  to  use  it  for  a  soft  pillow  persuading  himself  that  he  is  sincere 
in  his  faith  and  nothing  more  would  be  required  of  him.  That 
would  leave  the  Bible  pretty  much  out  in  the  cold,  and  we  should 
beware  of  so  convenient  a  kind  of  religion.  Where  it  prevails  it 
will  certainly  cause  the  churches  to  be  deserted,  at  least  those  in 
which  the  Gospel  of  Christ  is  preached  right. 

God  has  given  us  His  Word  in  which  He  tells  us  who  our 
Savior  is  and  what  we  must  believe  in  order  to  be  saved,  and  He  has 
commanded  us  to  search  the  Scriptures,  because  in  them  we  have 
eternal  life.  This  Word  and  it  alone  is  to  be  the  guide  and  rule  of 
our  faith.  Let  us  not  be  so  foolish  as  blindly  and  carelessly  to 
adopt  what  everybody  believes,  or  what  this  and  that  man  says.  In 
all  that  we  believe  we  should  make  sure  that  this  Book  says  it, 
and  whatever  it  says  we  should  believe  in  all  sincerity  of  heart  and 
soul.  Then  shall  we  know  the  Father  and  the  Son  and  have  eter- 
nal life,  even  as  the  Son  says  unto  the  Father:  "This  is  life  eternal, 
that  they  might  know  thee  the  only  true  God,  and  Jesus  Christ 
whom  thou  hast  sent."     Amen. 


PENTECOST. 


Text  :  Jesus  answered  and  said  unto  liim,  If  a  man  love  me,  he  will 
keep  my  words  :  and  my  Father  Avill  love  him,  and  we  will  come 
unto  him,  and  make  our  abode  with  him.  He  that  loveth  me  not, 
keepeth  not  my  sayings :  and  the  word  which  j^e  hear  is  not  mine, 
but  the  Father's  which  sent  me.  These  things  have  I  spoken  unto 
you,  being  yet  present  with  you.  l>ut  the  Comforter,  which  is  the 
Holy  Ghost,  whom  the  Father  will  send  in  my  name,  he  shall 
teach  you  all  things,  and  bring  all  things  to  your  remembrance, 
whatsoever  I  have  said  unto  you.  Peace  I  leave  with  you,  my  peace  I 
give  unto  you :  not  as  the  world  giveth,  give  I  unto  you.  Let  not  your 
heart  be  troubled,  neither  let  it  be  afraid.  Ye  have  heard  how  I  said  unto 
you,  I  go  away,  and  come  again  unto  you.  If  ye  loved  me,  ye  would  re- 
joice, because  I  said,  I  go  unto  the  Father :  for  mj^  Father  is  greater 
than  I.  And  now  I  have  told  you  before  it  come  to  pass,  that,  when  it  is 
come  to  pass,  ye  might  believe.  Hereafter  I  will  not  talk  much  with  you : 
for  the  prince  of  this  world  cometh,  and  hath  nothing  in  me.  But  that 
the  world  may  know  that  I  love  the  Father ;  and  as  the  Father  gave  me 
commandment,  even  so  I  do.     Arise,  let  us  go  hence.     John  14,  33-31. 

Pentecost  marks  the  finishing  act  of/God's  counsel  for  the  re- 
demption and  salvation  of  man.  When  dying  on  the  cross  Christ 
had  already  finished  His  work.  He  had  made  full  satisfaction  to 
Divine  justice  for  the  Children  of  Adam;  by  His  'suffering  and 
death  sin  was  atoned  for  :  and  by  raising  Him  from  the  dead  and 
exalting  Him  to  glory  at  His  own  right  hand,  God  the  Father  ac- 
knowledged that  the  work  of  redemption  was  performed  to  His 
satisfaction.  When  the  Father  crowned  the  Son  of  man  with  glory 
and  majesty,  this  act  demonstrated  that  the  Father  is  reconciled  to 
man,  whose  substitute  and  representative  Christ  was.  But,  though 
God  was  reconciled  to  the  world,  men  were  not  yet  reconciled  to 
God.  Exalting  Christ  to  glory  God  had  declared  that  He  on  His 
part  was  reconciled  to  man,  but  in  order  that  men  might   enjoy  the 

(358) 


Pentecost.  359 

fruits  of  this  reconciliation  it  was  yet  necessary  that  men  on  their 
part  be  reconciled  to  God.  It  was  necessary  that  the  reconciliation 
effected  in  Jesus  Christ  should  be  brought  to  the  knowledge  of  men, 
and  they  should  be  induced  to  accept,  ajjpropriate  and  appreciate 
this  reconciliation.  In  other  words  :  After  the  work  of  redemp- 
tion was  completed,  it  yet  remained  that  the  Word  of  reconciliation 
be  preached  to  the  world,  and  that  men  be  persuaded  to  accept  this 
reconciliation  and  to  reap  its  everlasting  blessings.  And  to  effect 
this  the  Holy  Ghost  wag  sent. 

When  the  supper  was  prepared  it  yet  remained  for  the  House- 
father to  send  messengers  to  communicate  the  fact,  to  invite  the 
guests  and  to  persuade  them  to  come  to  His  supper.  Without  the 
Holy  Ghost  this  would  not  have  been  effected.  Would  the  Gospel 
have  been  preached  among  all  nations  ?  Nay ;  for  before  they  were 
filled  with  the  Holy  Ghost  the  disciples  did  not  preach  in  the  name 
of  Christ  crucified,  they  hid  behind  looked  doors  and  in  public 
places,  most  likely,  did  not  dare  to  speak  the  name  of  Jesus 
above  a  whisper.  And  even  if  the  apostles  would  have  preached 
the  Gospel,  if  not  the  Holy  Ghost  had  come  to  bear  witness  in  and 
through  their  word,  no  man  would  have  received  it.  This  Paul 
plainly  testifies,  writing  in  the  2d  chapter  of  his  first  epistle  to  the 
Coriuthians :  "  The  things  of  God  knoweth  no  man,  but  the  Spirit 
of  God.  Now  we  have  received,  not  the  spirit  of  the  world,  but  the 
Spirit  which  is  of  God ;  that  we  might  know  the  things  that  are 
freely  given  to  us  of  God."  If  the  Holy  Ghost  had  not  come  to 
work  on  and  in  the  hearts  of  men  through  the  Word  preached  by 
the  apostles,  no  man  would  have  received  their  word.  The  Jew 
would  have  spurned  it  as  blasphemy,  and  the  Greek  would  have 
held  it  in  derision  as  foolishness.  But  now  the  Holy  Ghost  works 
through  the  Word  of  the  cross.  By  the  law  He  breaks  the  hard- 
ness of  the  natural  heart,  and  by  the  Gospel  He  teaches  men  and 
persuades  them  to  believe  in  Christ  crucified,  the  power  of  God  and 
the  wisdom  of  God.  Therefore  St.  Paul  writes  in  the  3d  chapter  of 
I.  Corinthians,  "  I  have  planted,  Apollos  watered  ;  but  God  gave 
the  increase."  Paul  commenced  preaching  the  Gospel  at  Corinth, 
Apollos  continued  it,  but  neither  Paul  nor   Apollos   converted   the 


360  Pentecost. 

Corinthians ;  it  was  the  Holy  Ghost  who  made  the  Word   effectual 
in  their  hearts  and  converted  them  from  the  worship  of  dumb  idols 
to  the  living  God.     Therefore  Paul,  in  the   same   connection,   tells 
the  Corinthians,  "  Ye  are  God's  husbandry,  ye  are  God's  building." 
Beautifully  does  the  church-father  Gregory  speak  of  it  in  this 
language  :  "  Preachers  are  external  teachers,  the  Holy  Spirit  is  the 
internal  teacher.     Without  this  internal  teacher  preachers  may  cry 
out,  but  they  cannot  convert  men  to  God,  the  Holy  Spirit  must  im- 
press the  Word  on  the  hearts."     In  vain  were  all   preaching,  if  the 
Holy  Ghost  did  not  teach  the  heart  of  the  hearers  to  know  and   to 
appropriate  the  salvation  of  (xod.     If  you  see  in  the  Gospel  of  Christ 
the  wisdom  of  God  unto  salvation,  if  your   heart  finds   peace  and 
comfort  in  it,  you  shall  know  that  it  is  not  of  the  preacher,  neither 
of  yourselves,  but  it  is  the  Avork  of  the  Holy  Ghost  in  you ;    for  He 
it  is  alone  who  kindles  faith  and  creates  the  love  of   Christ  in   the 
heart,  teaches  it  to  know  spiritual  things  spiritually,  and  bringing 
to  remembrance  the  words  of  Jesus,  fills  the  soul   with   peace   and 
comfort.     After  God  has  been  reconciled  to  men  by  the  sacrifice  of 
Christ,  the  Holy  Ghost  is  sent  to   reconcile   men   to   God,   making 
them  partakers  of  salvation  in  Christ.    And  this   He  accomplishes 
by  means  of  the  Word  and  the  Sacraments,  as  the   Lord   here   de- 
clares, saying  :  ''He  shall  teach  you  all  tilings,  and  bring  all   things 
to  your  remembrance,  luhatsoever  I  have  said  unto  you."      Therefore 
we  should  be  grateful  unto  the  Lord,  because   after  going   to   the 
Father  He  sent  the  Holy  Ghost,  and  whenever  we  occupy  ourselves 
with  the  Word  our  prayer  should  be  that  this  heavenly  teacher  be 
granted  us.     Under  His  guidance  let  us  yet  briefly  consider  the  lat- 
ter part  of  this  Gospel,  in  which  the  Lord  presents  : 

Two  Eeasons,  why  the  Disciples  should  not  Sorrow, 
BUT  Kejoice  over  His  going  to  the  Father, 

namely : 

I.     Because  *'  My  Father  is  greater  than  I ";  and 
II.     Because  *'  the  prince  of  this  world  hath  nothing  in  Me." 


Pentecost.  361 

I. 

The  four  last  verses  of  this  text  do  not  treat  directly  of  the 
sending  and  the  office  of  the  Holy  Ghost,  for  which  reason  they 
are  generally  not  so  fully  explained  in  Pentecost  sermons.  They  are 
however  an  important  part  of  that  Word  which  the  Holy  Ghost  is 
sent  to  bring  to  remembrance  and,  therefore,  they  are  justly  in- 
cluded in  this  text.  Besides  this,  there  are  several  things  in  these 
words  which  to  many  appear  hard  to  understand,  but  which,  when 
rightly  understood,  are  highly  comforting.  For  this  reason  I 
thought  it  not  unjustifiable,  to-day  to  speak  of  them   in  particular. 

The  chief  object  of  the  Lord's  conversation  with  the  disciples 
in  the  night  in  which  He  was  betrayed,  was,  to  secure  them  against 
taking  offence  at  His  great  humiliation  in  His  suffering  and  death, 
and  to  strengthen  their  faith  ;  and,  indeed,  there  is  no  other  ex- 
tract of  the  Scriptures  which  could  afford  stronger  comfort  against 
offence  in  the  cross  of  Christ,  than  this  last  sermon  of  the  Lord. 
The  subject  of  which  He  speaks  is  His  going  to  the  Father,  com- 
prising His  suffering,  death,  resurrection  and  all  His  great  deeds 
for  our  redemption  and  justification.  Now  when  the  disciples  heard 
that  He  was  going  away  their  hearts  were  filled  with  sorrow,  and 
to  comfort  them,  the  Lord  sought  to  teach  them  the  true  meaning 
of  His  going  to  the  Father.  In  the  first  part  of  this  Gospel  He 
tells  them,  if  they  would  continue  in  His  Word,  He  and  the  Father 
would  come  and  would  make  their  abode  with  them,  and  He  would 
send  them  the  Holy  Ghost  who  would  teaCh  them  rightly  to  under- 
stand His  words  and  His  works  and  who  would  fill  their  hearts  with 
the  peace  of  God.  Then  He  continues  :  "  Ye  have  heard  how  I  said 
unto  you,  1  go  away,  and  come  again  unto  you.''  These  words  indi- 
cated that  He  was  about  to  tell  them  of  yet  other  benefits  which 
His  going  to  the  Father  would  bring  them. 

Now  the  first  which  the  Lord  tells  them  is  this  :  "If  ye  loved  me 
ye  would  rejoice,  because  1  said,  I  go  unto  the  Father :  for  my  Father 
is  greater  than  /."  Did  the  disciples  not  love  the  Lord  ?  Certainly 
they  did ;  but  their  love  was  not  pure  as  it  ought  to  have  been,  it 
was  tarnished  with  great  defects.  Their  love  was  not  the  right 
godly,  but  rather  a  carnal  love.     A  great  factor   in  their  love  was 


362  Pentecost. 

the  opinion  that  Christ  would  make  the  Jews  a  great  and  glorious 
nation  in  the  world  and  that  they,  His  disciples,  would  be  great 
lords  on  earth.  They  did  not  yet  love  Him  solely,  because  by  suffering 
and  death  He  redeemed  their  souls  from  sin ;  this  they  did  not  yet  ful- 
ly understand ;  they  loved  Him  hoping  temporal  advantages  from 
Him.  Therefore  the  Lord  spake  as  though  they  did  not  love  Him  at 
all,  because  in  a  great  measure  their  love  was  yet  carnal  and  selfish. 
Of  charity  Paul  says :  "  Charity  seeketh  not  her  own."  True 
love  does  not  seek  one's  own  advantage,  but  the  advantage  of  the 
loved  one,  whereas  carnal  love  seeks  its  own  gain.  If  I  truly  love 
a  person  I  will  rejoice  over  that  person's  prosperity  and  happiness, 
although  to  me  it  brings  no  gain  whatever ;  but  if  I  love  a  person 
because  I  hope  to  gain  advantage  from  that  person,  that  is  only  a 
selfish  love.  Therefore  the  Lord  here  means  to  tell  the  disciples, 
if  they  loved  Him  as  they  ought,  they  would  not  regard  their  own 
gain  or  loss,  but  would  rejoice,  because  He  was  now  to  be  glorified 
with  the  Father,  and  glorified  with  the  Father  He  would  send  them 
the  Comforter  and  taught  by  the  Comforter,  th^y  would  love  Him 
with  a  pure  love,  and  His  going  away  over  which  they  now  sorrowed 
would  then  be  their  rejoicing. 

"  If  ye  loved  vie,"  the  Lord  would  be  constrained  to  say  to  many 
in  our  day,  who  profess  to  love  Him,  but  are  prompted  by  selfish 
motives.  The  love  which  has  an  eye  to  temporal  blessings  is  a  car- 
nal, selfish  love,  of  which  the  Lord  says  :  ^^  If  ye  loved  me."  We 
should  love  Christ  for  His  own  sake,  because  He  is  so  good,  kind, 
gracious  a  Lord  who  gave  Himself  for  us  when  there  was  neither 
merit  nor  worthiness  in  us.  Our  love  for  Christ  is  to  be 
of  such  a  nature  that,  considering  His  sacrifice,  we  are  constrained 
to  say  with  the  poet : 

"  Then  why,  O  blessed  Savior,  Christ, 

Should  I  not  love  Thee  well  V 

Not  for  the  hope  of  winning  heav'n, 

Nor  of  escaping  hell ; 

Nor  with  the  hope  of  gaining  aught, 

Not  seeking  a  reward  ; 

But  solely  for  Thy  love  to  me, 

My  ever-loving  Lord." 


Pentecost.  363 

This  love  no  man  can  have  of  Himself.  Even  the  noblest  love 
of  the  natural  man  is  always  adulterated  with  selfishness,  the  Holy 
Ghost  must  create  this  love  in  the  heart.  Therefore  Ave  should 
diligently  consider  the  great  deeds  comprised  in  Christ's  going  to 
the  Father ;  for  through  the  remembrance  of  these  the  Holy  Ghost 
draws  us  to  love  Christ  for  His  own  sake,  thus  purifying  our  love 
and  enabling  us  to  rejoice  over  Christ's  going  to  the  Father,  for  the 
reason  which  He  assigns  :  "  For  my  Father  is  greater  than  /." 

How  is  the.  Father  greater  than  Christ  ?  Does  He  not  say  :  "  I 
and  the  Father  are  one  ? "  And  again  :  "  All  things  that  the 
Father  hath  are  mine  ?  "  Do  we  not  also  confess  in  the  Athana- 
sian  Symbol :  "  And  in  this  Trinity  none  is  afore,  or  after  the  other ; 
none  is  greater  or  less  than  another !  "  Yes,  truly,  so  we  believe  ; 
but  in  the  same  Symbol  we  also  confess  of  Christ :  "  Equal  to  the 
Father,  as  touching  His  Godhead,  and  inferior  to  the  Father  as 
touching  His  humanity."  Even  if  the  Lord  had  spoken  these  words 
in  reference  to  His  person,  yet  the  Antitrinitarians  could  by  no 
"means  prove  their  doctrine  from  them,  because  according  to  His 
humanity  Christ  was  certainly  inferior  to  the  Father.  But  it  is 
plain  that  He  spake  these  words  not  in  reference  to  His  person,  but 
in  reference  to  His  estate  and  office ;  for  He  is  here  speaking  of  His 
going  to  the  Father,  hence  of  the  exercising  of  His  office.  From 
this  connection  it  is  clear  that  He  means  to  say  :  My  Father,  with 
whom  I  am  One  in  Divine  nature,  is  greater  than  ye,  now  in  my 
estate  of  humiliation,  see  in  me  ;  for  now  I  walk  in  the  form  of  a 
servant,  despised  and  mocked,  but  I  shall  not  remain  in  this  lowly 
estate ;  I  am  going  to  the  Father,  and  He  will  glorify  me  with  the 
glory  which  I  had  before  the  world  began,  and  I  will  sit  in  majesty 
to  govern  my  church  and  to  rule  in  the  midst  of  mine  enemies. 

Luther  says  of  these  words  :  "  The  Father  was  greater  than  He, 
not  according  to  the  nature  of  the  two  persons,  but  according  to 
government  and  majesty."  This  explanation  preserves  the  words  in 
their  connection  and  that  it  faithfully  expresses  the  Lord's  meaning 
is  established  by  the  prayer  with  which  He  concluded  that  memo- 
rable conversation  in  which  He  addressing  the  Father  says :  "  I 
ihave  glorified  thee  on  the  earth:  I  have  finished  the  work  which  thou 


364  Pentecost. 

gavest  me  to  do.  And  now,  0  Father,  glorify  thou  me  with  thine 
own  self,  with  the  glory  which  I  had  with  thee  before  the  world  was." 
Not  with  another,  but  with  the  same  glory  was  He  glorified  which 
He  had  with  the  Father  before  the  creation.  The  Son  was  made 
flesh  and  in  it  He  humbled  Himself,  becoming  the  lowliest  of  the 
low  ;  but  when  He  had  finished  His  work  the  Father  glorified  Him 
also  in  His  humanity  with  the  Divine  glory  which  He  had  from 
eternity  co-equal  with  the  Father.  Very  soon  was  this  demonstrat- 
ed to  the  disciples ;  for  that  night  He  went  away  bound,  and  after 
His  resurrection  He  returned  glorified.  But  especially  at  Pentecost 
did  the  Holy  Ghost  glorify  Him  in  their  hearts,  enlightening  their 
eyes  to  see  both  the  majesty  of  His  power  and  the  greatness  of  His 
work. 

Similarly  He  behaves  Himself  yet.  Sometimes  He  appears  to 
depart  from  us,  leaving  us  as  it  were,  comfortless ;  but  He  stays  not 
away.  He  comes  again,  as  He  promised  by  Isaiah  :  "  In  a  little 
wrath  I  hid  my  face  from  thee  for  a  moment;  but  with  everlasting 
kindness  will  I  have  mercy  on  thee,"  and  when  He  returns  He  re- 
turns glorified.  Therefore  in  the  day  of  affliction  we  should  believe, 
as  He  here  bids  us:  "And  now  ITiave  told  you  lefore  it  come  to  pass, 
that  when  it  has  come  to  ^Jass,  ye  might  believe."  The  faith  of  the 
disciples  had  to  undergo  a  hard  probation,  but  by  it  their  faith  was 
purified  and  increased.  When  the  Lord  appears  to  depart  from  us 
with  His  comfortings,  we  should  not  faint;  He  can  not  stay  away. 
He  comes  again  and  causes  His  glory  to  shine  more  brightly  in  the 
heart  than  before. 

II. 

Cheerfully,  indeed,  should  we  endure  temptations,  considering 
the  words  of  the  Lord  :  "  Hereafter  I  will  not  talk  much  zvith  you : 
for  the  prince  of  this  world  cometh,  and  hath  nothing  in  me."  These 
words  sound  strange,  but  they  are  glorious  words.  He  says,  this 
would  be  their  last  conversation,  the  time  was  at  haud  when  they 
must  part,  because  the  prince  of  this  world  was  coming  upon  Him. 
The  prince  of  this  world  is  Satan,  whose  kingdom  is  sin  and  whom 
the  world  serves.     This  prince,  says  Christ,  was  coming  upon  Him ; 


Pentecost.  365 

therefore  He  could  no  more  talk  much  with  the  disciples.  Satan 
was  the  chief  enemy  of  Christ  and  at  various  times  already  had  he 
come,  seeking  to  destroy  the  Lord ;  but  he  had  failed,  because 
Christ's  hour  had  not  yet  come.  But  now  the  time  was  at  hand 
when  the  Lord  was  to  say  to  His  enemies  :  "This  is  your  hour  and 
the  power  of  darkness."  Now  Satan  had  found  a  willing  tool  in 
one  of  the  disciples,  in  Judas.  Through  him  he  was  to  succeed 
and  yet  not  succeed,  but  succeeding  in  his  design,  he  was  to  succeed 
only  in  overthrowing  his  own  kingdom.  Satan  entered  into  Judas, 
and  by  Judas  the  Lord  fell  into  the  hands  of  His  enemies  who  by 
the  instigation  of  Satan  delivered  Him  to  be  crucified.  In  the  cap- 
ture, trial  and  execution  of  Christ  men,  indeed,  were  the  actors,  but 
Satan  was  the  mover  and  instigator. 

How,  then,  can  the  Lord  here  say  of  Satan :  "  The  prince  of 
this  luorld  cometh,  and  hath  7iothing  in  me"  when  Satan  succeeded 
in  bringing  the  Lord  into  a  shameful  and  painful  death  ?  This, 
indeed,  Satan  did  have  in  the  Lord,  in  this  he  succeeded,  but  only 
to  his  own  overthrow ;  for  the  result  showed  that  he  gained  nothing, 
but  lost  all  by  the  Lord's  death. 

What  did  Satan  seek  in  Christ  ?  Why,  he  sought  sin,  which 
he  loves  and  always  seeks.  Now  Satan  did  find  sin  in  Christ,  and 
on  account  of  that  sin  he  had  a  claim  on  Christ,  because  according 
to  law  and  justice  the  wages  of  sin  is  death.  Had  there  been  no 
sin  in  Christ,  Satan  would  have  had  no  claim  on  Him,  but  because 
there  was  sin  in  Christ,  the  devil  did  not  rest  until  he  had  brought 
Him  into  death.  So  far  all  looked  well  for  Satan's  side,  but  he 
made  a  mistake  and  this  mistake  proved  fatal  to  him.  The  sin 
which  was  in  Christ  was  not  sin  which  He  had  committed,  but  sin 
which  I  and  you  committed,  which  Christ,  our  security-man,  had 
taken  upon  Himself.  Yet  in  so  far  it  made  no  difference  where 
this  sin  came  from,  it  was  there  in  Christ  and  deserved  death*  and 
Satan  through  his  agents  brought  about  death.  But  because  those 
sins  for  which  Satan  brought  Christ  into  death  were  not  committed 
by  Christ  Himself,  therefore  the  outcome  was  :  in  the  first  place, 
that  Satan  could  not  hold  Christ  in  death,  and  in  the  second  place, 
that  he  had  forfeited  his  claim  on   those   for   whose   sins   he   had 


366  Pentecost. 

brought  Christ  into  the  grave.  Now  the  devil  has  no  more  right 
and  power  to  claim  my  soul  for  death,  because  he  inflicted  the 
wages  for  my  sins  on  Christ.  So  the  prince  of  this  world  came 
upon  Christ  with  great  eagerness  to  make  a  prey  of  Him,  but  He 
found  nothing  in  Christ  save  only  great  loss  and  injury  to  himself 
and  his  kingdom.  This  is  the  sublime  and  yet  so  simple  counsel 
of  God  for  our  deliverance  from  the  power  of  Satan. 

Yet  the  disciples  might  have  said  to  Christ :  How  canst  Thou 
say  that  Satan  will  have  nothing  in  Thee,  when  he  v/ill  bring  Thee 
into  death  ?  Therefore  the  Lord  immediately  adds  :  "  But  that  the 
world  may  Tcnow  that  I  love  the  Father  ;  and  as  the  Father  gave  me 
commandment,  even  so  I  do.  Arise,  let  us  go  hence."  As  though  He 
would  say  :  I  die,  not  because  I  must,  but  I  give  myself  into  the 
power  of  the  devil  from  love  to  sinners  and  obedience  towards  my 
Father  whose  will  it  is  that  thus  I  should  bruise  the  head  of  the 
Old  Serpent  and  should  redeem  the  human  race. 

And  now,  let  us  arise  and  depart  from  the  regions  of  unbelief 
and  go  hence  into  the  domain  of  faith.  This  thing  has  come  to 
pass :  Satan  did  drag  Christ  into  death  for  our  sins  and  thereby  he 
forfeited  his  right  to  drag  us  into  death  for  our  sins.  He  that  be- 
lieves this  must,  indeed,  also  die,  but  his  death  is  no  more  a  pun- 
ishment for  his  sins,  it  is  rather  a  means  to  free  him  altogether  from 
sin.  Do  not  say  :  If  I  could  only  believe  this,  but  mark  the  Word 
which  I  have  spoken.  It  is  the  Word  of  Divine  truth,  and  pray 
the  Lord  to  grant  you  the  heavenly  Comforter,  knowing  that  your 
prayer  can  not  be  in  vain,  because  the  Lord  has  promised  to  send 
Him  and  has  said :  "  If  ye,  being  evil,  know  how  to  give  good  gifts 
unto  your  children  :  how  much  more  shall  your  heavenly  Father 
give  the  Holy  Spirit  to  them  that  ask  him."     Amen. 


PENTECOST. 


Second  Sermon. 

Text  :  For  God  so  loved  the  world,  that  he  gave  his  only  begotten 
Son,  that  whosoever  believeth  in  him,  should  not  perish,  but  have  ever- 
lasting life.  For  God  sent  not  his  Son  into  the  world  to  condemn  the 
world;  but  that  the  world  through  him  might  be  saved.  He  that  believeth 
on  him  is  not  condemned  :  but  he  that  believeth  not,  is  condemned  al- 
ready, because  he  hath  not  believed  in  the  name  of  the  only  begotten  Son 
of  God.  And  this  is  the  condemnation,  that  light  is  come  into  the 
world,  and  men  loved  darkness  rather  than  light,  because  their  deeds  were 
evil.  For  every  one  that  doeth  evil  hateth  the  light,  neither  cometh  to 
the  light,  lest  his  deeds  should  be  reproved.  But  he  that  doeth  truth 
cometh  to  the  light,  that  his  deeds  may  be  made  manifest,  that  they  are 
wrought  in  God.     John  3,  16-21. 

In  the  72d  Psalm  it  was  prophesied  of  Christ :  "  lu  his  days 
shall  the  righteous  flourish :  and  abundance  of  peace  so  long  as  the 
moon  endureth.  He  shall  have  dominion  also  from  sea  to  sea,  and 
from  the  river  unto  the  ends  of  the  earth." 

The  Psalmist  foresaw  the  kingdom  of  Christ  spread  over  all 
l"ands  and  the  isles  of  the  sea.  And  this  kingdom  was  to  know  no 
overthrow,  but  to  endure  through  all  generations  as  long  as  the 
moon  would  last.  There  was  a  time  when  it  appeared  as  though 
this  prophecy  should  fail.  It  was  the  time  when  Jesus  Christ  had 
finished  His  work  on  earth  and  had  returned  to  the  Father,  but  had 
not  yet  sent  the  Comforter.  Then  there  were,  in  the  calculation  of 
men,  certainly  very  slender  prospects  that  His  kingdom  would  en- 
dure and  would  be  spread  abroad  over  the  whole  earth.  His  people 
had  rejected  Him  and  nothing  was  left  Him  save  a  dozen  or  so  of 
timid  men  full  of  fear  and  trembling.  Jesus  had  been  shamefully 
put  to  death,  and  His  disciples,  though  they  still  believed  in  Him^ 
hastened  along  the  streets  of  Jerusalem  with  hurried  and  cautious 

(367) 


368  Pentecost. 

steps  and  when  they  met  together,  they  kept  the  doors  locked. 
What  prospect  was  there  that  these  timid  men  would  perpetuate 
and  spread  abroad  the  kingdom  of  Christ  ?  Surely  in  the  judg- 
ment of  reason  there  was  an  end  of  Christ  and  no  hope  for  His 
kingdom. 

But  it  does  not  follow  that  what  is  weak  in  the  sight  of  men, 
is  rejected  of  God,  but,  rather,  God  chooses  that  which  the  proud 
despise.  It  was  with  the  kingdom  of  Christ  as  the  Psalm  already 
quoted  says  :  "  There  shall  be  an  handful  of  corn  in  the  earth  upon 
the  top  of  the  mountains ;  the  fruit  thereof  shall  shake  like 
Lebanon."  This  handful  of  corn  denoted  the  disciples.  Now  you 
know,  corn  which  is  to  grow  must  first  be  hid  out  of  sight  in  the 
ground,  but  sunshine  and  rain  will  draw  it  forth  and  soon  it  will 
form  large  stalks  with  spreading  leaves  and  many  grains.  After 
the  Tiord's  crucifixion  the  disciples  were,  so  to  say,  buried ;  they 
were  forgotten.  That  mighty  city,  Jerusalem,  was  busy  making 
money  and  seeking  pleasure,  and  who  thought  of  those  poor  fisher- 
men, who  had  followed  Jesus  of  Nazareth  ?  But  as  a  warm  shower 
will  cause  a  newly  planted  cornfield  to  become  green,  so,  when  the 
day  of  Pentecost  was  come,  the  heavenly  shower  of  the  Spirit  of 
light  and  zeal  and  life  falling  upon  the  disciples  caused  them  to 
step  forth  out  of  their  seclusion  to  the  amazement  of  Jerusalem, 
and  now  the  fruit  of  this  handful  of  corn  began  to  shake  like 
Lebanon  and  the  shock  beginning  at  Jerusalem  spread  to  the  sur- 
rounding countries,  extended  over  the  face  of  the  earth  and  endures 
to  this  day;  for  the  disciples  spake  with  fiery  tongues  that  their 
words  penetrated  the  hearts  of  men  like  sparks  of  fire,  and  they 
spake  in  all  languages,  because  the  kingdom  of  Christ  was  to  spread 
among  all  nations.  Yes,  the  rejected,  the  despised  Jesus  of  Nazareth 
had  a  handful  of  corn  in  the  earth,  and  He  sent  His  Spirit  to  make 
it  swell  and  grow,  and  the  handful  of  corn  became  a  living  seed 
which  has  turned  the  earth  into  an  abundant  harvest  field.  At 
this  day  there  is  golden  corn  ripening  even  at  the  uttermost  sea. 

Thus  is  described  the  gift  bestowed  on  the  day  of  Pentecost  : 
the  Spirit  of  Christ,  who  has  founded,  enlarged  and  preserved  the 
Christian  church,  and  who  will  continue  to    enlarge    and  preserve 


Pentecost.  369 

Christ's  kingdom  until  the  stars  drop  from  the  firmament  and  the  sun 
shall  lose  his  glory.  By  what  means  the  Spirit  accomplishes  this  we 
learn  from  the  effect  of  Peter's  sermon  on  the  day  of  Pentecost. 
The  multitude  wonderingly  exclaimed :  "  We  do  hear  them  speak  in 
our  tongues  the  wonderful  works  of  God."  That  is  the  work  of 
the  Spirit,  lie  causes  the  wonderful  works  of  God  in  Jesus  Christ 
to  be  preached  on  earth  and  through  the  preaching  of  Christ  He 
calls  men,  gathers  a  church  and  sanctifies  and  preserves  it  in  the 
true  faith.  Therefore  this  Gospel  is  a  very  proper  Pentecost  text, 
although  the  Holy  Ghost  is  not  mentioned  in  it.  In  beautiful 
language  does  it  speak  of  the  love  of  God  which  the  Holy  Ghost  is 
sent  to  shed  abroad  in  the  hearts  of  men.  Agreeably  to  the  text 
let  us  consider : 

The   Love   of   God   Manifested   in  the 

Sending  of  Jesus  Christ  ; 

remembering 

I.     The  greatness  of  that  love ;  and 
XL     Unto  what  it  should  persuade  us. 

I. 

"  God  so  loved  the  loorld,  that  he  gave  his  only  begotten  Son." 
Here  we  hear,  whence  our  redemption  springs  :  from  the  heart  of  God. 
Before  the  foundation  of  the  world,  in  His  eternal  counsel,  the 
Triune  God  resolved  to  redeem  our  fallen  race.  What  persuaded 
God  to  form  this  glorious  resolution  ?  Was  it  our  great  worth  and 
merit  ?  Why,  before  the  foundations  of  the  world  were  laid,  when 
there  were  no  mountains  and  no  hills,  when  the  firmament  was  not 
spanned,  when  time  was  not  and  no  seraph  chanted  Allelujah  be- 
fore Jehovah's  throne,  then  it  was  that  God  resolved  to  redeem  us. 
Were  we  Avorthy  thereof  ?  Had  we  merited  His  favor?  Why,  we 
were  not  in  existence.  And  when  God  had  created  man,  when  He 
had  given  Him  a  wonderfully  formed  body  and  had  breathed  into 
his  nostrils  the  breath  of  life ;  when  He  had  made  him  lord  over 
the  earth  and  all  that  therein  is,  and  man  repaid  His  goodness  with 
disobedience  and  deserted  to  the  enemy,  what   hindered  God   from 


370  Pentecost. 

instantly  hurling  man  down  to  the  bottomless  pit  and  erasing  his  re- 
membrance from  the  heavens?  What  moved  Him  to  have  compas- 
sion on  us  ?  Was  He  in  need  of  us  ?  Would  He,  banishing  man, 
perhaps  not  have  had  enough  creatures  to  honor  and  praise  Him  and 
to  do  His  commands  ?  Is  He  not  the  Almighty  One  who  can  do 
whatsoever  He  pleases  ?  Was  it  not  He  that  said :  "  Let  there  be 
light;  and  there  was  light  ?  "  of  whom  David  sings:  "He  spake 
and  it  was  done ;  He  commanded,  and  it  stood  fast "  ?  Has  He  not 
ten  thousand  times  ten  thousand  holy  angels  who  cry  unto  Him  : 
"Holy,  holy,  holy,"  and  who  do  His  commands?  Is  He  not  the 
Sovereign  One  who  stands  in  need  of  nothing,  who  is  indebted  to 
none,  who  alone  grants  and  preserves  life  and  being  to  all?  And 
what  is  man  ?  Dust  and  ashes,  a  fading  flower,  a  fleeting  shadow ! 
"What  is  man,  that  thou  art  mindful  of  him?  and  the  son  of  man, 
that  thou  visi test  him?  "  Surely,  not  because  He  stood  in  need  of 
us,  or  because  He  could  otherwise  not  have  filled  heaven  with  holy 
creatures,  did  God  resolve  to  restore  our  fallen  race.  What,  then, 
moved  God  to  redeem  us  ?  Was  it,  perhaps,  because  God  Himself 
had  been  the  cause  of  man's  falling  into  sin?  He  is  "not  a  God 
that  hath  pleasure  in  wickedness,"  neither  can  evil  dwell  with  Him. 
Or  had  He  not  solemnly  warned  man  against  eating  of  the  tree  of 
the  knowledge  of  good  and  evil  ?  And  did  not  man  nevertheless 
do  it  against  the  will  and  command  of  God  ?  God  is  good.  He 
had  no  part  in  the  fall  of  man.  In  our  text  the  Lord  tells  us  what 
persuaded  God  to  redeem  man  :  "  God  so  Loved  the  world."  0, 
a  sweet,  a  glorious  word  !  God  is  not  a  spiteful  tyrant ;  He  has  no 
pleasure  in  afflicting  and  destroying ;  from  eternity  Zo ye  dwells  in 
His  heart. 

What  does  God  love  ?  Does  He  love  His  Son  who  is  the  bright- 
ness of  His  glory  ?  Does  He  love  the  angels  who  exalt  Him  and  do 
His  commands?  Truly  God  does  love  these.  But  more  :  "  God  so 
loved  the  world."  We  love  our  relatives  and  friends  who  love  us 
and  show  kindness  unto  us  :  God  loves  His  enemies  who  hate  and 
insult  Him.  Men  render  Him  evil  for  good,  yet  He  loves  them. 
He  is  holy,  they  are  unholy  and  sinners  ;  He  loves  them  still.  But 
mark  well :  God  does  not  love  sin  which  is  in  man.   He   hates   sin, 


Pentecost.  371 

He  loves  man  who  is  still  His  creature,  though  deprived  of  his 
original  glory  by  the  wiles  of  Satan.  This  love  of  God  is  some- 
thing incomprehensible  to  us.  God  creates  man,  but  he  despises 
his  Creator  and  making  unto  himself  an  idol  of  wood  or  stone  kneels 
to  worship  it ;  yet  God  loves  this  miserable  traitor.  Comprehend 
it  who  can.  "  God  first  loved  us,"  says  St.  John  ;  He  who  is  so 
great  loved  us  who  are  so  altogether  nothing  and  so  perverse. 

How  does  God  love  the  world?  What  is  the  measure  of  His 
love  ?  is  it  great  or  small  ?  Does  God  so  love  the  world  as  to  sup- 
port it  in  His  hand  like  a  ball  that  it  may  not  sink  and  perish  ?  so, 
as  to  adorn  it  with  flowery  shrubs  and  manifold  plants  ?  so,  as  to 
moisten  it  with  raiu,  to  warm  it  with  sunshine  and  to  make  it  to 
give  seed  to  the  sower  and  bread  to  the  eater  ?  God  does  all  this. 
He  preserves,  refreshes,  gladdens  all  His  creatures,  also  those  that 
are  evil ;  but  His  love  goes  much  farther,  it  is  far  greater  :  "  Ood  so 
loved  the  world,  that  he  gave  his  only  hegotlen  Son."  So  God  loved 
the  world  that  He  gave  His  Son  for  it,  not  one  of  many,  but  the 
only  one  He  had.  And  how  did  He  give  Hi  in?  Did  He  make 
Him  a  great  Lord  in  this  world,  to  enjoy  its  treasures  and  pleasures  ? 
Not  even  so  much  of  this  world  did  the  Father  give  Him  that  He 
had  where  to  lay  His  head.  So  God  gave  His  Son  that  He  was 
born  in  a  stable  and  bedded  in  a  manger,  that  He  hungered  and 
thirsted  and  wandered  about  in  poverty  and  misery,  that  slaves 
spat  Him  in  the  face  and  He  died  the  death  of  an  outlaw  in  the 
company  of  outlaws.  And  is  this  love?  "God,"  says  St.  Paul, 
"  commendeth  his  love  toward  us  in  that,  while  we  were  yet  sinners, 
Christ  died  for  us."  That  is  the  measure  of  God's  love.  Where 
was  ever  such  a  thing  heard  of,  that  a  father  of  his  own  free  will 
relinquished  his  only  son  to  a  painful  death  in  order  to  save  his 
enemies  from  death  ?  The  world  was  God's  enemy  ;  all  the  imagi- 
nation of  man's  heart  tended  only  to  insult  God  and  to  dishonor 
His  name;  yet  God  gave  His  Son  for  these  His  enemies,  although 
He  knew  that  they  would  take  Him  and  would  hang  Him  on  the 
shameful  tree.  When  Moses  considered  what  God  had  done  for 
Israel  he  exclaimed  :  "  Yea,  He  loved  the  people."  If  we  consider 
what  God  did  for  the  world  notwithstanding  its  Avickedness,  we 
must  much  rather  exclaim  :  Yea,  He  loved  the  world. 


372  Pentecost. 

And  what  end  had  the  love  of  God  in  view  ?  For  what  pur- 
pose did  God  give  His  Son  ?  "  That  whosoever  helieveth  in  Mm 
should  not  perish,  hut  have  everlasting  lifeJ'  This  is  the  object  of 
God's  love,  to  save  us ;  unto  this  end  was  the  Son  of  God  given, 
that  we  should  not  perish.  We  are  not  to  languish  in  hell,  we  are 
to  become  inhabitants  of  heaven. 

But  how  many  does  this  love  of  God  comprise  ?  Who  are  those 
whom  God  so  loves  that  He  would  make  them  inhabitants  of 
heaven  ?  Is  it  the  great  men  of  the  earth,  the  rich,  the  honorable, 
the  pious  ?  Is  it  only  the  wise,  the  polished,  tlie  civilized  ?  Is  it 
a  select  few  and  are  the  rest  excluded  ?  It  is  the  rich  and  the  poor, 
the  wise  and  the  unwise,  the  polished  and  the  barbarian.  With 
God  there  is  no  respect  of  person  that  He  should  have  sent  His  Son 
for  the  genteel  European,  but  not  for  the  deformed  Australian. 
"  God  so  loved  the  world."  And  again  :  "  God  sent  not  his  Son 
into  the  world  to  condemn  the  loorld,  but  that  the  world  through 
him  might  be  saved.'"'  His  love  encompasses  the  world,  and  not  in 
one  generation  only,  but  in  all  generations.  What  does  the  word 
woWc?  mean?  It  does  here  not  mean  the  universe.  God,  did  not 
give  His  t^^on  for  rocks  and  rills,  plants  and  animals.  The  Son  of 
God  became  man  to  save  men,  and  when  He  says  loorld  He  means  to 
comprise  all  men.  He  uses  a  figure  of  speech  saying  world  for  7nen, 
in  order  to  emphasize  it  that  all  are  comprised.  If  He  had  said, 
God  so  loved  men,  then  one  might  say,  that  it  could  not  in- 
clude those  who  live  in  the  world  like  beasts  and  not  like  men ; 
He  says  world,  so  that  there  can  be  no  question  about  its  com- 
prising the  whole  human  race  without  exceptions,  every  one  in 
or  on  the  world.  Now  the  cannibals  are  also  in  the  world.  The 
word  world  comprises  every  creature  having  an  immortal  soul  that 
ever  was,  or  is,  or  will  be  on  earth.  He  who  numbers  the  hairs  of  our 
head,  saw  every  one  who  ever  would  be  on  earth,  and  He  said :  For 
these  will  I  give  my  Son. 

This  is  a  comforting  word  for  you  and  for  me.  If  we  were 
outside  of  the  world  then  this  glorious  fact  that  God  loved  the 
world  would  not  concern  us ;  but  we  are  in  the  world,  and  there 
can  be  no  question,  God  loves  us  and  gave  His  Son  that  we  should 
not  be  condemned,  but  should  obtain  everlasting  life.     This  we  are 


Pentecost,  373 

to  believe  and  not  to  doubt,  and  to  believe  it  this  same  love  of  God 
should  persuade  us.     This  let  me  yet  briefly  demonstrate. 

II. 

The  love  of  God,  as  this  text  shows,  is  also  to  persuade  us  to 
depart  from  the  darkness  and  to  walk  in  the  light,  but  it  is  to  per- 
suade us  unto  faith  first. 

Because  God  so  loved  us  that  He  spared  not  His  own  Son,  but 
delivered  Him  up  for  us.  He  is  surely  a  Lord  in  whom  we  should  con- 
fide, whom  we  should  trust.  He  loves  us,  and  we  should  never  doubt 
His  love,  but.rest  assured  that  in  all  things  He  desires  to  seek  our 
good. 

Moreover,  the  very  object  of  Christ's  mission  is  faith.  "  God 
so  loved  the  luorld,  that  he  gave  his  only  begotten  Son,  that  whoso- 
ever BELiEVETH  IN  HiM."  God  Sent  His  Son  for  this  end  and 
object  that  we  should  believe  in  Him.  That  Jesus  Christ  came  for 
this  purpose  all  His  words  and  all  His  works  testify  unto  us.  What 
He  did  and  what  He  spake  was  for  this  purpose  that  all  people 
should  believe  on  Him.  This  He  distinctly  testifies  to  the  Jews  in 
John  chapter  10th,  saying :  "  If  I  do  not  the  works  of  my  Father, 
believe  me  not.  But  if  I  do,  though  ye  believe  not  me,  believe  the 
works :  that  ye  may  know  and  believe,  that  the  Father  is  in  me, 
and  I  in  him."  This  is  the  object  both  of  His  Avords  and  of  His 
works,  that  w^e  should  believe  on  Him.  Even  so  all  the  sermons  of 
the  apostles  were  for  this  object:  "Believe  on  the  Lord  Jesus  Christ," 
and  for  this  same  purpose  were  the  Gospels  written ;  as  John  testi- 
fies :  "These  are  written,  that  ye  might  believe  that  Jesus  is  the 
Christ,  the  Son  of  God."  This  is  the  object  of  the  coming  of 
Christ;  this  is  the  object  of  His  whole  work  ;  this  is  the  object  for 
which  the  Scriptures  are  given  that  we  should  believe.  0,  a  sweet  and 
precious  fact!  Jesus  Christ  is  come  in  order  that  we  should  believe 
in  Him.  Sometimes  we  are  faint-hearted  and  say  :  Dare  I  claim 
Christ  as  my  own  ?  will  He  be  mine  who  am  so  unworthy  ?  will  He 
dwell  in  a  soiled  heart  ?  So  we  often  despondingly  think,  but  those 
are  wrong  thoughts  of  the  perverse  old  Adam  ;  for  Jesus  Christ  is 
come  that  we  sinful  mortals  should  believe  in  Him.     So,   then,   we 


374  Pentecost. 

are  not  only  alloived  to  believe,  it  is  His  will  that  we  should  believe 
in  Him.  The  more  closely  we  press  Him  to  our  heart,  the  more 
firmly  we  hold  Him,  the  more  determined  we  say  :  "  I  will  not  let 
Thee  go,"  the  more  are  we  doing  that  for  which  He  is  come. 

Likewise,  the  final  object  of  Christ's  coming  should  draw  us 
unto  faith  :  "  God  so  loved  the  world,  that  he  gave  his  only  begotten 
Son,  that  whosoever  helieveth  in  him,  should  not  perish,  but  have 
EVERLASTING  LIFE."  Through  faith  in  Christ  we  are  to  escape 
death  and  to  have  life.  We  were  lost;  the  sentence  of  death  had 
long  since  been  passed  on  us  in  the  words :  "  In  the  day  that  thou 
eatest  thereof  thou  shalt  surely  die."  And  that  no  one  might 
think,  that  this  sentence  concerned  Adam  alone  and  not  his  posteri- 
ty, Moses  repeated  the  same  threat  in  other  words,  saying  :  "  Cursed 
be  he  that  confirmeth  not  all  the  words  of  this  law  to  do  them."^ 
Thereby  the  sentence  was  passed  on  us  that,  after  a  short  stay  on 
this  earth,  we  must  go  to  the  place  of  destruction.  But  before  this 
sentence  was  executed,  the  Son  of  God  intervened.  He  became  a 
curse  for  us  and  so  delivered  us  from  the  curse  of  the  law,  and  now 
in  the  Gospel  comes  the  message  to  us  :  "  Wlwsoever  helieveth  in  him 
shall  not  perish,  hut  have  everlasting  life."  Should  we  not  believe 
this  message  ?  Should  not  a  condemned  criminal  believe  the  mes- 
sage of  pardon  sent  by  the  governor  ?  Why  are  we  so  slow  to  be- 
lieve? Alas!  it  is  our  own  perverse  heart  that  retards  us.  Our 
heart  knows  it;  our  conscience  convinces  us;  we  cannot  deny,  but 
must  acknowledge  it,  that  we  deserve  damnation.  There  is  not  one 
in  this  house  who  does  not  deserve  banishment  from  the  counte- 
nance of  the  Lord ;  for  every  one  of  us  has  "  come  short  of  the  glo- 
ry of  God."  According  to  right  and  justice  we  all  belong  to  the 
place  of  destruction.  Nevertheless  we  are  not  to  go  there.  The 
Son  of  God  is  come  in  order  that  we  should  not  perish.  Believe  it, 
believe  it,  and  doubt  ye  not;  '■'■  for  God  sent  not  his  Son  into  the 
toorld  to  condemn  the  ivorld,  but  that  the  luorld  through  Mm  might  be 
saved." 

0,  those  are  lovely  words !  Surely,  every  one  should  know  them 
by  heart,  to  have  them  ready  for  use  at  all  times.  Satan  is  ever 
busy  and  our  own  perverse  heart  is  always  inclined  to  picture  Christ 


Pentecost.  375 

unto  us  as  a  steru  judge  whom  we  must  in  someway  reconcile  unto 
ourselves;  and  that  is  utterly  false.  Christ  is  not  come  as  a  judge 
to  judge  us,  but  as  a  Savior  to  save  us.  At  the  end  of  days  He  will 
indeed  judge  the  world,  as  the  Father  has  ordained  Him  the  judge, 
but  now  He  is  our  Savior  and  not  our  judge.  If  your  own  heart 
would  picture  Christ  to  you  as  a  judge  who  is  angry  with  you,  re- 
member these  words :  "  God  sent  not  his  son  into  the  world 
TO  CONDEMN  THE  WORLD."  On  another  occasion  Christ  said:  "I 
judge  no  man."  In  John  chapter  12th,  He  even  declares  unto  the 
Jews:  "If  any  man  hear  my  words,  and  believe  not,  I  judge  him 
not :  for  I  am  not  come  to  judge  the  world,  but  to  save  the  world." 
So  then  even  those  who  do  not  believe  His  "Word,  He  does  not  judge, 
because  He  is  not  come  to  judge,  but  to  save.  How  could  He 
express  it  in  stronger  terms  that  He  does  not  want  to  be  judge  over 
us?  He  judges  no  one,  not  even  His  enemies;  for  He  is  not  a 
judge  come  to  condemn.  He  is  a  Savior  come  to  save. 

Shall  then  the  unbelieving  not  be  judged?  Surely  they  shall 
be,  or  rather  are  judged  and  condemned  already,  but  Christ  does 
not  judge  them.  He  is  the  good  shepherd  who  seeks  their  souls,  the 
advocate  who  pleads  with  the  Father  for  all  men.  By  whom  the 
unbelieving  are  judged  Christ  tells  the  Jews  in  John,  chapter  5th, 
saying :  "  Do  not  think  that  I  will  accuse  you  to  the  Father  :  there 
is  one  that  accuseth  you,  even  Moses."  The  unbelieving  have  their 
accuser  and  judge,  but  that  judge  is  not  Christ.  Christ  is  no  ac- 
cuser. He  accuses  and  judges  no  one.  "We  must  never  picture 
Christ  to  ourselves  as  demanding  that  we  must  be  so  and  so  holy, 
or  must  have  done  many  good  works  before  we  could  have  part  in 
Him.  He  does  not  accuse  us.  He  demands  nothing  of  us.  He  is 
come  as  our  Savior  to  save  us.  0,  what  a  blessed  thing  to  have  the 
right  knowledge  of  Jesus  Christ !  He  is  come  into  the  world  for 
no  other  purpose  at  all  than  to  be  a  Savior.  He  died  for  you  when 
you  were  yet  His  enemies;  He  prepared  salvation  for  you  before  you 
were  bora ;  He  demands  nothing  of  you  ;  He  does  not  even  ask 
what  you  are  and  what  you  have  done  ;  He  wants  to  save  you.  0 
banish  doubt  and  believe  it.  It  is  a  saying  true  and  faithful. 
Here  it  is  black  on  white,  plain  as  plain  can  be  :    He   is  come  into 


376  Pentecost. 

the  world,  "  not  to  condemn  the  world,  hut  that  the  world  through 
Mm  might  be  saved." 

What  has  been  said  is  also  an  explanation  of  the  words  follow- 
ing :  "  He  that  believeth  on  him,  is  not  condemned :  but  he  that  be- 
lieveth  not,  is  condemned  already,  because  he  hath  not  believed  in  the 
name  of  the  only  begotten  8o7i  of  God."  They  that  believe  in  Christ 
are  not  judged  or  condemned,  neither  in  this  world  nor  in  the  world 
to  come.  For  the  believers  there  is  no  judgment.  Because  they 
appropriate  Christ's  righteousness,  therefore  in  the  resurrection  they 
will  come  forth  clothed  with  righteousness,  and  they  will  not  be 
brought  into  judgment,  but  together  with  Christ  they  will  sit  in 
judgment  over  the  world.  But  they  that  believe  not  in  Christ  are 
judged  already.  Christ  does,  indeed,  not  sit  in  judgment  over  them. 
0,  no  ;  He  seeks  to  draw  them  unto  Himself  and  to  save  them  ; 
but  because  they  have  not  the  righteousness  of  Christ  they  are  yet 
under  Moses  who  has  long  since  pronounced  the  sentence  of  death 
on  them,  and  the  judgment  of  the  last  day  will  only  be  the  mani- 
festation of  the  fact  that  they  are  yet  in  their  sins. 

These  two — Judge  and  Savior — we  must  by  all  means  distin- 
guish well.  Moses  in  his  law  is  a  judge.  He  says,  we  must  keep  the 
law,  or  we  must  be  damned.  Moses  accuses,  judges  and  condemns 
us,  and  he  does  so  justly,  because  we  have  not  kept  the  law.  There- 
fore Moses  is  right  when  he  says  that  we  are  condemned.  But  Jesus 
Christ  is  not  come  to  accuse  and  to  judge,  but  to  deliver  and  to  save 
us  from  the  sentence  of  Moses.  His  name  is  the  shield  which 
averts  the  curse  of  Moses  from  our  heads.  Therefore  whenever  the 
law  accuses  us,  we  should  run  from  Moses  to  Christ,  seeking  shelter 
under  His  name,  and  this  we  should  do  with  boldness,  because 
Christ  is  come  for  this  very  same  purpose  to  save  us  from  the  curse. 
Blessed  be  His  Name  now  and  forever.     Amen. 

Abide,  O  faithful  Savior, 

Among  us  with  Thy  love. 
Grant  steadfastness,  and  help  us 

To  reach  our  home  above. 


